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THE 



lOWJ^ PULPIT 



—OF THE— 



Church of (Thrist 



ITS AIM. AND WORK. 



Containing a StatemEnt af ths PnnciplEs nf our MousmBnt, 

its History in Iowa, with SErmons, Biographical 

SkotchEs and Engravings, 



BblTED BY 



J. H. paiisixe: 



ST. LOUIS: 

JOHN BURNS PUBLISHING CO. 

1884. 



fsT. '^ ^1* ^ GIF ^ '^ ■'• 

NOV 10 1884/ 



.?5 



Qi.^^ 



or com 

WASHIHOTOl 



Copyrighted, 1884, 
By JOHN BURNS PUBLISHING CO. 



To MY Fellow 

Christian Preachers, my Sympathizing 

AND Helping Brethren and Sisters of Iowa* 

AND to 

F. M. DRAKE, 

THE LARGEST DONOR TO THE CAUSE OF EDUCATION, WITH 

H. G. VAN METER, 

the largest contributor to the state 

missionary work, 

This Volume is Affectionately 

Dedicated. 

The Editor. 



CONTENTS. 



subject. contributoe. page. 

Introduction 7 

Statement of the Principles and Object 
OF the Religious Movement in the 

Church of Christ F. Walden 11 

Condition of Sonship N. A, McConnell. . 47 

Things to be Heeded . G. T. Carpenter, . . 61 

What Saves the Sinner.. . . ^ F. Walden 81 

Winning Souls D. R. Dungan 105 

Salvation all of Grace J. K. Cornell 126 

Preaching J, H. Painter 137 

The Royal Priesthood O. L. Brokaw 167 

The Seriousness of the Disciples' 

Mission E. E. Swartz 173 

The Law op Increase John N. Smith,, . , 185 

Living Unto Christ F.M. Kirkham. . . 203 

Marriage and Divorce H, U, Dale 219 

V 



VI CONTENTS. 

subject. contributor. page. 

The Great Conflict Between Romanism, 

Protestantism and Infidelity D. R. Lucas 257 

The Mirror Allen Rickey 283 

What Think you op Christ ? "V^hose 

Son is He? L. C. Wilson 295 

Personal Responsibility E, L, Poston 327 

Why Must Christ Die? H.A, Northcutt . . 343 

Are Ye also Deceived ? Chas, Blanchard. . 359 

The Will of God J. A, Walters 377 

The Survival of the Fittest R. H. Johnson — 393 

The Blessedness of Faith J. Mad. Williams. 415 

A Brief History of the Iowa Christian 

Convention J. B. Vawter 437 



INTRODUCTION. 




'he following work consists of three natural 
divisions : 

I. A statement of the principles of the move- 
ment represented by the Disciples in America, 
Europe and elsewhere, and such a statement as 
accords with increased biblical knowledge on the part of 
their advocates, and sets them forth in their present re- 
lation to the great religious movements of the times. A 
consciousness of competency to do this work, of course, 
lies back of its undertaking, and is attempted in the 
belief that it will receive the approval of a discrimina- 
ting brotherhood. 

The object is to put into permanent form and in such 
association, the statement of principles that it may be, 
and will be kept before the people, and assist in work- 
ing out the object of our movement long after its writer 
shall have passed to his reward. 

It is not expected that it will supercede or render value- 
less similar efforts heretofore made by other brethren ; 

vij 



Vlll ENTRODUCTION. 

but will merely help in swelling the forces necessary to 
our work as a whole, by gaining access to persons, on 
account of local and personal attachments which others 
would not do. 

By a division of labor in the preparation of the book, 
this work has fallen upon F. Walden, whose scholarly 
attainments, extensive reading, and twenty-five years ex- 
perience in the ministry, will enable him to meet the 
expectation of his brethren. 

II. The second division of the work is devoted to 
biographical sketches and sermons of a limited number, 
though large enough to represent the Iowa pulpit, of liv- 
ing preachers, whose chief fields of labor have been 
within the State. 

The reader who has read Elijah Goodwin's ^^Famfly 
Companion," *' The Gospel Preacher " by Benj. Frank- 
lin, or the *' Western Preacher," needs not to be told that 
this will be a most interesting feature of the work. And 
when we read the biographies of the fathers of this Re- 
formation, how natural for us to desire a view of their 
features. And supposing a similar desire will arise 
among the readers of this book, we have provided engrav- 
ings of the contributors. And while it will be of special 
interest to the Iowa brethren, we are vain enough to 
think it can be read with profit everywhere. 

III. In the third division a condensed though accu- 
rate history of the work in Iowa, is given. The aim has 
been to avoid tediousness in this department, and still do 



INTRODUCTION. iX 

justice to the facts. The more important feature of the 
history, is that which pertains to the co-operative efforts 
of the churches, in planting the gospel everywhere in 
Iowa; and to that featuie especial attention has been 
given. Indeed there is little else in the history of 
the Iowa work, but that of co-operation, since, from 
almost the very first, the work has been done by the co- 
operation of the churches. 

The difficulty of maintaining sufficient harmony of 
views, to make much progress in the co-operation of 
churches, through a number of years, when there is con- 
tinual changing of preachers, inflow and outflow of mem- 
bership by emigration, must be apparent to every one. 

The following history is valuable in that it reveals, 
when studied, how the harmony was kept unbroken, and 
the work carried on despite of seemingly overwhelming 
difficulties. It is valuable in that we can look back over 
the mistakes, and avoid them in the future. And it is 
written that the children of those living, may look into it 
and gather enthusiasm and counsel, when the work shall 
have fallen into their hands, with an inspiration that will 
urge them still onward. 

It is sufficient to inspire confidence in the completeness 
and accuracy of this phase of the work, to announce that it 
was prepared by J. B. Vawter, than whom no man in the 
State has been more closely related, during those years 
wherein the most potent forces were organized, to the 
results as they now exist. 



X ESTTRODUCTION. 

We gratefully acknowledge our indebtedness, without 
mentioning names, to each of the contributors, and the 
many others who have encouraged the enterprise by pen 
and tongue. And hoping for a generous reception, we 
send it forth, praying the blessing of Gkxl upon ita career. 

Editob. 



STATEMEIN^T OF THE PRINrCIPLES AND OB- 
JECT OF THE RELIGIOUS MOVEMENT 
OF THE DISCIPLES OF CHRIST. 



BY F. WALDEN 




S it right to multiply sects ? There can be but 
one answer to this question in harmony with 
the teaching of the New Testament. Divi- 
sion among the children of Grod is severely 
condemned (See Rom.. 16 : 17 ; 1 Cor. 1 : 10). 
Jesus prayed that his people might be one, and this 
unity cannot refer to the invisible unity among the 
people of God, as some maintain, for the reason as- 
signed for their being one is " That the world may be- 
lieve that thou hast sent me" (See John 17 : 21.). The 
world could not see any unity that is not outward and 
visible. Unity and union are not convertible terms. 
There may be unity and not union, but both should 
exist among the children of God. For this we, as a 
people, have plead since the beginning of our move- 
ment. In fact, our existence as a religious people 
grew out of an effort to bring about union among the 
divided children of God. This may be seen by ref- 
erence to the "Declaration" published by Thomas 
Caaapbell, September 7, 1809. 

11 



12 THE IOWA PULPIT. 

If sectism is wrong, what right had we to add 
another one to the already long list ? No right what- 
ever. And if we did such a thing as this we did 
wrong, and ought to abandon our movement. We 
set up the plea in maintaining our right to live and 
work with God's approval that we did not organize 
a sect when we began our separate existence. It is 
pertinent just here to raise this question : Can a 
religious body be so organized that it shall not be a 
sect and its members not sectarians ? We think it 
can be done. Again, was the primitive church as it 
was organized by the Savior and His Apostles, a sect 
in the sense in which we now use the word? No one, 
we presume, will claim that it was. No sane person 
would say that the members of the primitive church 
were heretics, and guilty of heresy, and yet it is well 
known to those who read the original, that sect and 
heresy are translated from the same Greek word 
(See Acts 24 : 14 and Acts 5 : 17.). If the primitive 
church was not a sect in this bad sense, then to re- 
store that and stand where it stood, would not be to 
organize a sect. So thought Thomas Campbell when 
he published the " Declaration " referred to above. 
This " Declaration " was accompanied with an Ad- 
dress and an Appendix explanatory of some things 
in the Address. Here we find these words : " If the 
divine word be not the standard of a party, then are 
we not a party, for we have adopted no other. If to 
maintain its alone-sufficiency be not a party princi- 
ple, then we are not a party. If to justify this prin- 
ciple "by our practice in making a rule of it, and of 



STATEMENT. 13 

it alone^ and not of our own opinions, nor of those of 
others, be not a party principle, then we are not a 
party. If to propose and practice neither more nor 
less than it expressly reveals and enjoins be not a 
partial business, then we are not a party. These are 
the very sentiments we have approved and recom- 
mended, as a society formed for the express purpose 
of promoting Christian unity in opposition to party 
spirit." (See Memoirs of Alexander Campbell, vol. 
l,p.265). 

These noble sentiments were published in the in- 
cipiency of our movement, and out of this effort to 
call God's scattered and divided children back to 
the non-partism position of the primitive church and 
to the Bible and the Bible alone as our rule of faith 
and practice, has grown our separate existence as a 
religious people. Could such a movement, if carried 
out in the noble spirit in which it was conceived, re- 
sult in the addition of another sect? If so, then we 
may utterly despair of escaping the terrible evil of 
sectism and the charge of being sectarians. That the 
purpose to return to the faith and practice of the 
primitive church has been the all controlling influ- 
ence that has shaped and moulded our religious work, 
a glimpse at our history will clearly reveal. 

At the time that Thomas Campbell published his 
Declaration and Address he was a Presbyterian 
laboring to unite the scattered children of God in 
Western Pennsylvania. 

One of the principles laid down in the " Declara- 
tion" was that nothing was to be bound " upon the 



14 THE IOWA PULPIT. 

children of God as matter of faith or dnty, for which 
there cannot be expressly produced a 'thus saith the 
Lord' either in express terms or by approved prece- 
dent." This led to the abandonment of infant 
baptism and sprinkling and pouring. Thomas Camp- 
bell and his son Alexander, with a few others who 
stood with them in this movement for the union of 
Christians on the primitive basis, found themselves 
by this step, standing with the Baptists, but still 
pleading for the union of the divided children of God. 
Time passes. In 1823 Alexander Campbell com- 
menced the publication of the Cliristian Baptist, a 
monthly periodical devoted to the advocacy of these 
noble aims. The following year the Baptist Mis- 
sionary Association for the State of Kentucky pub- 
lished in its minutes a call for a general conference- 
of all Baptist ministers who could attend, to meet in 
Lexington, Ky., July 29, 1825, to consider the state 
of religion and the subject of reform. This call con- 
tained the following suggestive statement : 

"It is obvious to the most superficial observer who 
is at all acquainted with the state of Christianity, 
and of the church of the New Testament, that much, 
very much is wanting, to bring the Christianity and 
the church of the present day up to that standard." 

Mr. Campbell published this call and gave it his 
hearty approval. He declared this a move in the 
right direction, and with these words as a text and 
starting point, he began the publication of his famous 
articles, thirty-two in number, on the " Restoration 
of the Ancient Order of Things." In his first article 



STATEMENT. 15 

under this heading occur these pregnant words: 
" Human systems, whether of philosophy or of reli- 
gion, are proper subjects of reformation ; but Chris- 
tianity cannot be reformed. Every attempt to 
reform Christianity is like an attempt to create a 
new sun, or to change the revolutions of the heavenly 
bodies — unprofitable and vain. * ^ ^ A restora- 
tion of the ancient order of things, is all that is neces- 
sary to the happiness and usefulness of Christians. 
* * * y^Q ^j.Q glad to see, in the above extract, 
that the thing proposed is to bring the Christianity 
and the church of the present day, up to the standard 
of the New Testament." 

What came out of the conference of Baptist minis- 
ters here referred to, I am unable to say, but it was 
a move in the right direction, and in our hands has 
borne good fruit. 

In 1827 the Campbells and many others who held 
with them as to the restoration of the ancient order 
of things, cut loose from all party organizations, de- 
termined to wear no name, have no rule of faith and 
practice, and have no bonds of fellowship but such 
as belonged to the primitive church as delineated in 
the New Testament. This is how we came to have a 
separate existence. In this step did we organize a 
sect, and are we open to the charge of fostering divi- 
sion among the children of God ? If so, then was the 
primitive church a sect in this bad sense, and to 
stand with Christ and the Apostles and plead for 
•anion is to foster division. This cannot be. If it 
should be said by any one that we have not restored 



16 THE IOWA PULPIT. 

primitive Christianity and are therefore a sect, our 
reply would be that we do not claim infallibility and 
may have made some mistakes, but stand ready to 
"be corrected. Point out to us wherein we differ from 
the primitive church and we will change immediately. 
But no one is prepared to pronounce upon the cor- 
rectness of our position unless he fully understands 
us. But experience shows us that when any one, in 
a candid spirit, has examined our claims, the result 
is that we have one more added to the mighty army 
that is pleading for a restoration of the ancient 
order of things and the union of God's people on that 
basis. With the captious and fault finding we can 
do nothing, but with the candid and God-fearing we 
hope to accomplish much. For the benefit of those 
who would like to understand our plea, some of our 
distinctive features are pointed out and our reasons 
for holding them. 

I. We hold that Christianity as it came from the 
the hands of Christ and his Apostles, is a perfect 
system and incapable of being improved. Mark, 
this is said of the Christian system, and not of Chris- 
tians. Christians may go on improving all their 
lives, but this is done by striving to reach the per- 
fect standard we have in the Bible. They never go 
beyond that standard. That standard never can be 
improved. Christianity in this respect is unique. All 
other systems can be improved. What wonderfal 
strides of improvement have been made in medicine, 
for instance. What is true of medicine is true of all 
other systems, Christianity alone excepted. Chris- 



STATEMENT. 17 

tianity alone, of all the systems with wMcli man has 
to do, came from God. Man can create and improve 
a system of medicine, of political economy, of educa- 
tion, of music, and so on, but God only could give him 
a system of religion adapted to his wants. Nothing is 
so trans cen den tly important to man as his religion. 
Hence, God has undertaken to regulate that and man 
should keep his unhallowed hands off it. 

As Christianity was given to us as a perfect sys- 
tem, we cannot add to it, take from it, or in any 
manner change it, without marring its perfection. If 
this position were always kept in view, we should 
he done with all attempts to legislate for the church. 
We would also see that all reformations among Chris- 
tians should be a going back to primitive Christianity. 
Restoration is what is needed in all such cases. 
When any religious body finds itself to be in the 
wrong, and in need of improvement, it should not go 
to work to reform the system in vogue, such as the 
Roman Catholic, the Anglican, or that of some sect 
or party. The imperfect system should be abandoned 
and the restoration of primitive Christianity effected. 
This is what we, as a religious people, have attempt- 
ed to do. This is our distinctive plea, and with this 
end in view, we have taken our stand on the Bible, 
the whole Bible and nothing but the Bible. 

n. We have no creed and discipline but the in- 
spired Scriptures. We should be inconsistent in 
claiming to restore the ancient order of things if we 
had a human creed. Ther3 can be no \^ispute with 
any as to what the primitive church had. Can it be 



18 THE IOWA PULPIT. 

roasonable to suppose that God undertook to furnlsli 
man with a system of religion, and that when inspi- 
ration ceased, that system was so imperfect that man 
had to he constantly patching it np ? The primitive 
church, when inspiration ceased, had the inspired 
scriptures, and these were her creed and discipline. 
Here is just where we stand. We certainly need 
nothing more, for the Apostle Paul says that when 
the man of God has these he is perfect in his equip- 
ment — thoroughly furnished unto all good works. 
]^early all Protestant sects acknowledge the all- 
sufficiency of the scriptures hy making this doctrine 
one of the articles in their creeds, but practically 
denying it by binding on their adherents, authorita- 
tive human creeds, as bands of Christian fellowship. 
We hold to the all-sufficiency of the scriptures, 
and we practice what we preach. 

Some one may be ready to ask, " What wrong can 
there be in publishing to the world what we believe ? " 
There is no wrong whatever. We do this from our 
pulpits nearly every week. Our people are constantly 
setting forth our views. We have quite a respecta- 
ble book literature growing up among us in which 
our views are distinctly set forth. Yea, I am trjdng 
to set forth our views in what I am now writing. But 
there is a wide difference between setting forth our 
views for the information of those who desire to under- 
stand us and the act of setting these views up as an 
authoritative standard, and refusing fellowship to 
those who will not subscribe to them. It is making 
theories, speculations and opinions, tests of fellow- 
ship that we object to. 



STATEMENT. 19 

" But a diurch cannot get along without some 
rules loy wMch to be governed," some one may say. 
Certainly not. But does not the Bible contain all 
the rules we need ? Ought a man to be condemned 
for anything that the Bible does not condemn ? Who 
will dare to say he ought ? If the Bible condemns a 
certain course of conduct, will it make the condemna- 
tion stronger to put it into a human system ? If a 
human creed contains more than the Bible, it contains 
too much ; if it contains less than the Bible, it con- 
tains too little ; if it contains j ust what is in the 
Bible, it is the Bible, and not a human system. 

m. We reject all human names for the church and 
people of God. This we are compelled to do if we 
are true to our plea of a restoration of primitive 
Christianity. Many Protestant bodies have taken 
on themselves human names, as witness the names 
Lutheran, Wesleyan, Baptist, Congregationalist, 
Presbyterian and the like, and in this have departed 
from the ancient order of things. We positively re- 
fuse to wear any name not sanctioned by the word 
of God, as " Campbellite," for instance. Many have 
wondered why we are so tenacious in refusing this 
nick-name. We honor Alexander Campbell as a 
great and good man. It is a great mistake to repre- 
sent him as the founder of the church of which we 
are members. He never aimed to found a church or 
make a party or sect in the church. His aim was to 
restore the ancient church. But we should dishonor 
his name if we should consent to wear it as a desig- 
nation of the church, for in doing this we should have 



20 THE IOWA PULPIT. 

to depart from Ms teachings, and abandon the great 
principle of the restoration of primitive Christianity 
to the advocacy of which he gave the energies of a 
long and laborious life. We cannot abandon our 
principles, and above all, dishonor the Lord Jesus 
Christ, "of whom the whole family in heaven and in 
earth is named," by wearing an unscriptural name. 
We have been called exclusive for calling ourselves 
Christians, Disciples, etc. We do not do this because 
we deny the right of others to wear these scriptural 
names. In fact we should be glad to see the children 
of God everywhere drop the names that designate 
them as parties, and thus remove one evidence of 
division, and to some extent a cause of division. No, 
it is a mistake to suppose that we claim to be the 
only Christians in the world. If this were so we 
should at once cease to plead for Christian union, 
for then all Christians would be one, for we are one. 
Then we should have to labor for their conversion 
and not their union. It certainly cannot be exclu- 
siveness for us to wear names that are not badges of 
sectarianism. Who can say that Christian is a sec- 
tarian name ? Who can say that to be a Christian is 
the same thing as to be a sectarian ? As we do not 
claim any right to monopolize the use of this name, 
but aie anxious that all should wear it, we are not 
exclusive. 

It maybe claimed, as it sometimes is, that if Pres- 
byterians, Methodists, Congregationalists, et al., 
should drop these names, they would soon be so 
mixed up that we could not tell one from another. 



STATEMEIS-T. 21 

God grant, then, tliat the names may be speedily 
dropped. All that we ought to know of each other 
is that we are Christians — true children of God. 

"But there is nothing in a name." Then why are 
these party names held to with so much tenacity ? 
Certainly it ought not to be hard to give up that 
which is of no importance. But alas, there is much 
in these names. They are badges of parties and 
evidence of sectarianism. If it was wrong for the 
church in Corinth to have divisions in it and for some 
to say, "I am of Paul ; and I of Apollos ; and I of 
Cephas ; and I of Christ ; " how much better is it in 
New York or Chicago for God's people to be divided 
and one to say, " I am a Methodist ; " and another, " I 
am a Presbyterian '• and still another, " I am a Bap- 
tist? " That noble man of God, Philip Doddridge,- in 
making an application of what Paul wrote to the 
Corinthians to the present divided state of Chris- 
tianity, uses these significant words: "Let us avoid 
as much as possible a party spirit, and not be fond 
of listing ourselves under the name of this or that 
man, how wise, how good, how great soever. For 
surely if the names of Peter and Paul were in this 
view to be declined, much more are those which in 
these latter days, have so unhappily crumbled the 
Christian and Protestant interest, and have given such 
sad occasion to our enemies to reproach us. Christ is 
not divided : nor were Luther or Calvin, or even Peter 
or Paul, crucified for us ; nor were we baptized into 
any of their names." (See the Family Expositor, 1 
Cor. 1 : 12, 13.). This exactly represents the spirit of 



22 THE IOWA PULPIT. 

our teacMngs. Surely if we love Clirist more than 
party, we will wear Ms name to tlie exclusion of the 
party name. 

ly. We practice immersion because the primitive 
church did ; we reject sprinkling and pouring and 
infant baptism because we are confident that they 
were unknown to the church of that day. It may be 
claimed that we ought not to speak with such confi- 
dent assurance on a question upon which good and 
true men differ. Our answer is that this difference 
is not as to what the primitive church practiced. If all 
the pious and learned Psedobaptists were arrayed 
on one side, and all who practice immersion only 
and reject infant baptism, on the other, as to what 
was the practice of the primitive church in these 
things, it would be a very different matter from what 
it now is. Then it would be well to ask us to pause 
and be more modest in what we say on such ques- 
tions. But we only carry out what the most candid 
and scholarly of Psedobaptists teach, when we take 
our stand as we have done on these matters. If 
asked to mention three of the most eminent Psedo- 
baptist church historians, I think all classes would 
name Mosheim, Neander, and Philip Schaff. What 
do they say as to the practice of immersion in the 
primitive church ? Mosheim says : " The sacrament 
of baptism was administered in this century without 
the public assemblies, in places appointed and pre- 
pared for that purpose, and was jjerformed by im- 
mersion of the whole body in the baptismal font." 
(Ecc. His., Cent. 1, Part ii, Chap, iv.) 



STATEMENT. 23 

Neander in Ms cliurcli history says: "Baptism 
was originally administered by immersion." "In 
respect to tlie form of baptism, it was, in conformity 
with the original institution and the original symbol, 
performed by immersion, as a sign of entire immer- 
sion into the Holy Spirit, of being entirely penetrated 
by the same." (See Neander's History of the Chris- 
tian Religion and Church, Torrey's Translation, p. 
310). That all who read this may know something of 
the weight there is in Neander's testimony on such a 
question, I give the endorsement of the distinguished 
American Presbyterian, Dr. Edward Robinson, who 
in his Biblical Repository of 1833 says : " The Lec- 
tures of Neander upon the l^ew Testament are 
superior to those of any living lecturer in Germany. 
He has studied to a greater extent, and with larger 
result, tlmn any man now living, all the works of the 
fathers and other ancient writers, as also all the 
writings of the middle ages, which have any bearing 
upon either the external or internal history of the 
Christian religion. He has entered into their very 
spirit, and made himself master of all their stores. 
These are points on which there is no question among 
scholars of Germany of any sect or name. What 
Neander affirms upon any subject connected with 
such studies, comes with the weight of the highest 
authority; because it is understood and known 
to be the result of minute personal investigation, 
united with entire candor and a perfect love of truth." 
This is the man, though himself a Psedobaptist, who 
says that "Baptism was originally administered by 



24 THE IOWA PULPIT. 

immersion." Surely if there were no other evidence 
as to the practice of tlie primitive church, such a 
guide would be safe. 

Dr. Philip Schajff, of our own country, known to be 
one of the ripest scholars of any age or land, says in 
his Ecclesiastical History, written about the middle 
of this century: "Finally, as it respects the mode or 
manner of outward baptizing, there could be no 
doubt that immersion and not sprinkling was the 
original normal form," p. 488. 

Even as late as 1879, the late eminent Dean Stanley 
in an article on baptism, in the October number of 
the Nineteenth Century saj'S : " We now pass to the 
change in the form itself. For the first thirteen cen- 
turies the almost universal practice of baptism was 
that of which we read in the New Testament, and 
which is the very meaning of the word " baptize " — 
that those who were baptized were plunged, sub- 
merged, immersed in water." 

This is sufficient. I might give the testimony of 
Luther, Calvin, John Wesley, Philip Doddrige and 
hundreds of others, all of whom admit that the 
primitive church practiced immersion. Then the long 
list of lexicons might be presented, all of which give 
immerse as the primary meaning of the word haptizo. 
Charles Anthon, our distinguished American lexi- 
cographer, voices all the lexicons, when, in his letter 
to Dr. Parmly, he says : "The primary meaning is 
to dip or immerse, and its secondary meaning, if it 
ever had any, all refer in some way or other to the 
same leading idea. Sprinkling, etc., are entirely out 



STATEMENT. 25 

of the question " (R. Fuller, on Baptism, p. 45). 
The only support that those who practice sprinkling 
and pouring can claim from the lexicons is that 
some of them give wash, bathe, wet, and the like as 
secondary meanings. But such a distinguished 
scholar as Anthon says that these secondary mean- 
ings must refer to the leading idea of immersion and 
that sprinkling and pouring are entirely out of the 
question. William Greenfield, whose lexicon was 
written to explain the New Testament use of the word 
says that daptizo means to immerse, immerge, sub- 
merge, sink, wash. But in his Defence of the Mah- 
ratta Version he explains in what sense he uses the 
word wash. He says : " It is evident that to wash 
the body or person, without specifying any particu- 
lar part of the body, must necessarily denote to 
bathe, which clearly implies immersion." Thus we 
see that there is no support to sprinkling and pour- 
ing in these secondary meanings. They all refer in 
some way or other, to the same leading idea of im- 
mersion — sprinkling and pouring are entirely out of 
the question. These testimonies, be it remembered, 
are not from those who practice immersion and are 
trying to uphold their practice " by the violent suc- 
cor of art, invention and allegory," but are from men 
who are eminent scholars testifying against their 
own practice. Then why do they practice as they 
do ? Some offer one apology and some another. Gen- 
erally the plea is that ofiered by John Calvin, who 
says in . his comments on Acts 8 : 32 : " Here we see 
plainly what the rite of baptizing was among the 



26 THE IOWA. PULPIT. 

ancieiLts ; for tliey immersed the whole body into 
water. Now the practice has come into vogue, that 
the minister shall only sprinkle the body or the head. 
But so small a difference of ceremony ought not to 
be of so great importance to us, that we should on 
that account divide the chnrch or disturb it with 
strifes." Thus the fathers, in the early stage of the 
Reformation, apologized for the change in this ordi- 
nance that had crept in during the apostacy that 
resulted in the Roman Catholic church and all its cor- 
ruptions. But the vital question with ns is not what 
apologies are offered for this change, but what was the 
primitive, apostolic practice? Upon this point there 
is marked unanimity among the leading scholars of 
all denominations. Now as our aim is to restore 
the ancient order of things, what could we do, and 
be true to our plea, but to abandon sprinkling and 
pouring, and practice that which is not in dispute ? 
For let it be borne in mind that there is not a Prot- 
estant church in our land that does not sanction the 
validity of immersion. Let a man present himself 
to a Methodist, Presbyterian or Congregationalist 
church for instance, and ask for membership, saying 
at the same time that he has been immersed. If his 
other qualifications are all right, he will be accepted. 
This every one knows who reads these lines. Thus 
immersion is endorsed as common ground upon which 
all can unite, and it is common ground because it is 
primitive, apostolic ground and that is better still. 
As to infant baptism we reject it because the New 
Testament knows nothing of it. This is admitted 



STATEMENT, 27 

by many of the candid who practice it. Let us 
examine a few out of the many admissions on this 
point. Neander in his Church History says : " Bap- 
tism was administered at first only to adults, as men 
were accustomed to conceive baptism and faith as 
strictly connected. We have all reason for not 
deriving infant baptism from apostolic institution." 
p. 311. Olshausen in his commentary when treating 
of the baptism of Lydia and her household, Acts, 
16 : 15 says : " There is no trace to be found here of 
instruction before baptism ; without doubt the rite 
took place merely on a profession of faith in Jesus 
as the Messiah. But for that very reason it is 
highly improbable that the phrase Tier lions eJiold 
should be understood as including infant children ; 
relatives, servants, grown children might be baptized 
along with her, for they would be at once carried 
away by the youthful power of her new life of faith. 
There is altogether wanting any conclusive proof 
passage for the baptism of children in the age of 
the apostles, nor can the necessity of it be de- 
duced from the nature of baptism. In the words 
describing the institution of baptism, in Matt. 
28:19, the connection of discipUng with baptizing 
and teaclilng appears quite positively to oppose 
the idea, that the bajotism of children entered at 
first into the view of Christ." DeWette, an emi- 
nent German scholar and theologian says : " The 
baptism of children is not to be considered as an 
apostolic institution, but arose gradually in the post- 
apostolic age, after early and long continued resist- 



28 THE IOWA PULPIT. 

ance, in connection witli certain views of doctrine, 
and did not become general in the chnrcli till after 
the time of Angustine. The defence of infant bap- 
tism transcends the domain of exegesis, and must be 
given np to that of dogmatics." (See Hackett on 
Acts 16:15.). We might examine those scriptures 
sometimes relied on by Psedobaptists to prove in- 
fant baptism, but it cannot be considered necessary 
with the candid and unprejudiced. If such able 
scholars as we have quoted can find no proof of in- 
fant baptism in the New Testament, when it would 
so manifestly be to their advantage to do so, for 
they are all P^edobaptists, then we may conclude 
that such proof is not there. Not a trace of this 
practice can be found till the church had begun to 
widely depart from the simplicity of the apostolic 
age. As we are laboring to restore the ancient order 
of things we can have nothing to do with that which 
even many of its candid friends admit is without 
scriptural warrant and arose in the post-apostolic 
age. 

We believe in training up children in the nurture 
and admonition of the Lord. But we cannot see 
that infant baptism adds one whit in this direction. 
Besides the child baptized in its infancy is denied 
the privilege among P^edobaptists of making a per- 
sonal surrender to Christ in this ordinance. Bap- 
tism has in it no sacrificial grace — no power to 
change the heart by the mere opus operatum of the 
institution. As this must be done by faith in Christ 
and this faith is wanting in the child, the ceremony 



STATEMENT. 29 

is absolutely void of all spiritual effect, and there- 
fore utterly useless. When the child has grown up 
and its heart is turned to Christ by the power of a 
living faith, then baptism may be an obedience 
from the heart, and an act of personal consecration 
to him whose blood alone can save us from our past 
sins. Such a baptism has something in it that 
commends it to our admiration. It- is more than a 
mere external ceremony. It represents to us a 
dying to sin and a rising to walk in newness of life. 

Our views on the action and subject of baptism 
are in harmony with those held by the Baptists and 
we rejoice that this is so. But we hold them not 
for this reason, but because they harmonize with 
our plea for a return to ancient, apostolic order. 

V. We attend to the weeMy ohserimnce of tTie 
Lord^s Supper. In this we are peculiar as a people. 
There are some local congregations among some of 
the denominations that weekly celebrate the Lord's 
Supper, as Spurgeon's and some others among the 
Baptists, for instance, but there is no religious body 
that teaches and practices weekly communion in all 
its local congregations except the Disciples. From 
the beginning of our movement we have insisted on 
this practice. Among our people the practice is 
universal unless among some of our imperfectly or- 
ganized congregations in the new settlements of the 
West. We could not do otherwise and be consis- 
tent with our plea. We believe that the primitive 
church met on the first day of every week to break 
bread — in fact that it was a part of the observance 



30 THE IOWA PULPIT. 

of the first day of the week. If this be so, then, 
there can be no question as to what we ought to do. 
Some of the reasons for so believing will now be 
given. 

When we have insisted on the weekly observance 
of the Lord's Supper we have sometimes been met 
with the question, " Where are we commanded to 
attend to the Lord's Supper on the first day of every 
week ? " Our answer is : Nowhere. The obligation 
does not rest on any command left us, but on the 
example of the apostolic church. The authority 
for the weekly observance of the Lord's Supper 
rests on the same basis as the weekly observance 
of the Lord's day, or first day of the week. The 
Jews kept the seventh day of the week, Christ- 
ians keep the first. What is our authority for 
this change? There is no explicit command left 
us for this. But there must have been such a com- 
mand given to the primitive church, for we find 
that the early disciples met on this day and the 
apostle Paul met with them, and gave his sanc- 
tion to the custom, a thing he would not have done 
had it been without divine warrant. So we keep 
the Lord's day by example. But what is the ex- 
ample ? Is it to abstain from work ? JSTot that. Is it 
to meet and hear a sermon ? It is certainly more than 
that. Turn to Acts 20 : 7, and there we have the ex- 
ample: "Upon the first day of the week, when the 
disciples came together to break bread, Paul preach- 
ed unto them." Notice the purpose of their coming 
together — wlien tJie disciples came together to break 



STATEMENT. 31 

t'Cad. Had they come together to hear Paul preach 
and then broke bread, the record would have been 
on this wise : " Upon the first day of the week, when 
the disciples came together to hear Panl preach, 
they broke bread." We have to make the scrip- 
tures read wrong to fit such an interpretation, and 
that alone condemns it. The purpose of their meet- 
ing was to break bread, and no doubt they would 
have assembled for that purpose had Paul not been 
there. It seems from the record that Paul and part 
of his company reached Troas on what we call Mon- 
day, and in order to meet with the disciples in their 
weekl}^ meeting, they abode there seven days. Hav- 
ing met with them when they came together to break 
bread, as their custom was, he preached to them, 
"ready to depart on the morrow." Here is our 
authority for first day observance. But can we 
keep the day unless we follow the example ? Cer- 
tainly not. Then we must come together on that 
day to break bread, whether we have preaching 
or not. 

While we are looking at the authority in God's 
word for the weekly observance of the Lord's Sup- 
per, it will be well to examine Acts 2 : 42, which reads 
as follows : " And they continued steadfastly in the 
Apostles' doctrine and fellowship, and in breaking 
bread, and in prayers." Olshausen, the distinguished 
German commentator, maintains that this passage 
gives the order or elements of worship connected with 
the stated meetings of the early church. But their 
stated meetings were upon the Lord's day, so then 



.^•>, 



THE IOWA PULPIT. 



when the early Christians assembled on the Lord's 
day which was every Lord's day, and not once in three 
months, or once in a year, there was teaching (doc- 
trine), the breaking of bread, the fellowship (which 
Olshausen understands to mean the collection, and 
says that nearly all modern scholars agree with him 
in this view), and prayers. These elements of pub- 
lic worship correspond exactly with what Justin 
Martyr states was the custom among all Christians 
in the towns and in the country, in the days imme- 
diately following the apostolic age. These words of 
Justin will be given under the head of historic testi- 
mony, soon to follow. Such then, is the scriptural 
warrant for the stated, which must be the weekly, 
observance of the Lord's Supper. 

I now want to turn the light of subsequent history 
on these scriptures, that we may see more clearly 
what they teach. We cannot practice anything that 
does not rest on scripture warrant either in precept 
or example. Hence, we cannot practice anything 
that rests solely on uninspired history. But history 
may greatly help us to understand the teaching of 
scriptures. This use of history is not always properly 
understood. We may very reasonably conclude 
that our Savior meant in the commission what the 
Apostles taught and practiced, as recorded in Acts 
of Apostles. So we may also reasonably conclude 
that that interpretation of the teaching and practice 
of the Apostles is correct, which accords with what 
history informs us was the practice of the church 
immediately after the days of the Apostles. Now 



STATEMENT. 33 

our interpretation of the scriptures is that we have 
divine warrant for the weekly observance of the 
Lord's Supper. Does post- apostolic practice confirm 
this interpretation ? We believe that it does most 
amply and fully. 

In the year 110, the Emperor Trojan sent the 
younger Pliny to govern Bithynia and Pontus. 
Pliny found many Christians in his province. They 
were brought before him for trial, and he questioned 
them and made dilligent search as to their practices. 
He was perplexed to know what to do, and finally 
wrote the Emperor, giving an account of the practices 
of the Christians, and asking for advice. This is what 
he says of their practices : " They were accustomed, 
on a stated day, to meet together before day, to sing a 
hymn to Christ in concert, as to a God, and to bind 
themselves by a sacrament not to do anything that 
was evil, but on the contrary to abstain from theft, 
robbery and adultery, also never to violate their 
promise, nor deny a pledge committed to them." 
From this letter of Pliny we learn, 1st. That the 
early Christians met on a stated day. It was not a 
hap-hazzard meeting that they practiced, but a 
stated meeting and that must have been on the first 
day of the week — could not have been on any other 
day. 2d. When they met on that day they bound 
themselves by a sacrament, and that must have 
been the Lord's Supper. As often as that day came 
around, just that often they attended to, what Pliny 
calls, a sacrament. The disciples perhaps, would 
not have called it by that name, for sacrament 



34 THE IOWA PULPIT. 

means an oatli in the Latin language, but as it was 
observed somewhat like the Romans took their oaths, 
Pliny called it by that name, so that the Emperor 
might understand him, though it is not conceivable 
that the Christians coupled oaths of any kind with 
the observance of the Lord's Supper, or any other of 
their observances. Such is the testimony of a 
heathen writer to the practice of the early church. 
Now let us examine the testimony of those Chris- 
tians themselves as to their practice in this respect. 
I want to call special attention to the testimony of 
Justin Martyr already referred to. He was born not 
later than 103 and not earlier that 98 — the precise time 
cannot be determined. His place of birth was the city 
of Flavia Neapolis, the ancient Sichem in Samaria. 
He was a man of great learning and a very candid 
Christian. He traveled extensively among the 
churches, and finally settled in Rome, where he be- 
came a Christian teacher, and paid for his fidelity to 
Christ by suff'ering martyrdom in the year 165. On 
account of the persecutions that were constantly 
waged against the Christians, Justin was stirred up to 
oflTer an apology for them. This he addressed to the 
Emperor Antonius Pius, his adopted sons, and the 
Senate and people of Rome, and it could not have been 
written, according to Neander, later than the year 139. 
He is careful to state the practices of all Christians 
both in the towns and the country. He had, as before 
stated, traveled extensively among them and knew 
their customs. The following is what he says as to 
their order of public worship : "On the day called 



STATEMENT. 85 

(by tlie Romans) Sunday, all Christians that live 
either in towns or in the country, meet together, and 
the memoirs of the Apostles, or the writings of the 
prophets are read, as time permits. When the reader 
has finished, the person presiding instructs the peo- 
ple in an address, and exhorts them to imitate the 
excellent things they have heard. Then we all join 
in prayer, and after that we celebrate the sacrament. 
Then they who are able and willing, give what they 
think proper."— Apol. 1, C. 67. 

We have now before ns the testimony of the 
younger Pliny and of Justin Martyr — one written in 
the year 110, and the other in the year 139. Pliny 
says that the Christians of Bithynla met on a 
stated day and celebrated the Lord's Supper, and 
Justin informs us that that stated day was the 
day called by the Romans, Sunday, and that all 
Christians followed this practice. Who can doubt 
in the light of these historic testimonies, that our 
interpretation of Acts 20:7, is correct. We feel 
perfectly confident that the apostolic church met on 
the first day of each week to break bread. "^ 

As a confirmation of our views on the weekly 
observance of the Lord's Supper, I want to present 
testimonies from a few of the able and candid schol- 
ars among the Protestant denominations with which 
we are surrounded. The American Tract Society 

*The recently discovered manuscript entitled Teaching of the Twelve 
Apostles, -vfritten no doubt some time in the second century, bears this tes- 
timony as to the Lord's Supper being a part of the regular observance of the 
Lord's day: "Coming together on the Lord's day, break bread and give 
thanks, confessing your transgressions that your sacrifice may be pure." So 
able a journal as the CongFrefira^'ioTiaZisi says that this document confirms the 
custom among the Disciples of breaking bread on the first day of every week. 



36 THE IOWA PULPIT. 

publishes a book by the distinguished Jonathan 
Edwards, entitled : Thoughts oit the Revival of 
Religiot^. Here is what he says on page 435 as to 
the weekly observance of the Lord's Supper: "It 
seems plain by the scriptures, that the primitive 
Christians were wont to celebrate their memorial of 
the sufferings of their dear Redeemer every Lord's 
day, and so I believe it will be again in the Church 
of Christ, in the days that are approaching." Such 
is the testimony of the renowned author of the cele- 
brated treatise on the Human Will. 

I have lying before me, as I write, a work written* 
by a distinguished Scotch surgeon, the late John 
Mair, M. D., of Edinburgh, extraordinary member 
of the Royal Medical Society of Edinburgh ; Staff 
Surgeon First-Class, to her Britannic Majesty's 
Army. The work is entitled " Biblical Temperance." 
The treatment of the Lord's Supper is incidental, 
but is nevertheless clear and satisfactory. Here is 
what he says on page 162, as to the observance of 
this institution: "May not the Lord's Supper be 
justly considered as a most important part of the 
Lord's day ? Are they not both sacred institutions 
of King Jesus ? Is it possible that the Lord's day 
can be duly observed, while the Lord's Supper is 
neglected or desecrated ? The common day would 
be incomplete without its chief meal. The body 
would become enfeebled for want of sufficient nour- 
ishment; and so must the Lord's day be incomplete, 
and the soul of the Christian languish and wax 
faint, if it be not accompanied by the Lord's Supper. 



STATEME.YT. 37 

If we neglect to Ibreak bread and drink tlie cup of 
blessing every returning Lord's day, in remembrance 
of Ms death, how can we suitably meditate on his 
resurrection?" Dr. Mair was a Presbyterian and 
eminent not onl}^ as a surgeon, but as a devout 
Christian. 

Not long since I had put into my hands a treatise 
on the Lord's Supper, by James Ii^gles, a preacher 
among the Plymouth Brethren. Among other things 
he says : "The true ground on which we advocate 
the weekly celebration of the Lord's Supper is not 
our own conclusions as to the fitness and advantages 
of the practice, clear as they may seem ; but the 
will of the Lord, as that is gathered from the prac- 
tice of the church while it was under the guidance 
of the inspired apostles." Then follow the scrip- 
tural arguments in favor of keeping this institution 
as a part of the stated worship on the Lord's day. 

Scott, in his commentary, has this observation on 
Act 20 :7. " Breaking of bread, as commemorating 
the death of Christ in the Eucharist, was one chief 
end of their assembling. This ordinance seems con- 
stantly to have been observed every Lord's day, and 
probably no professed Christians absented them- 
selves after they had been admitted into the church, 
unless they lay under some censure, or had some 
real hinderance." R. W. Hamilton, L.L.D., D.D., 
in his work on the "Christian Sabbath," after quot- 
ing the above passage from Dr. Scott, proceeds to 
say: "Specially should this day be given to the 
commemorative e feast. It was of old called ' the day 



38 THE IOWA PULPIT. 

of bread.' Unwortliy is our regard to it, low is our 
state of devotion, if its weekly repetition could pall. 
It is unimaginable that tlie early Christians ever 
assembled, and this was- not the art of their highest 
transport. ^ ^ ^ Tiie practice of the first 
churches should be revived." (See Mair's Biblical 
Temperance, pp. 163, 164). John Wesley, the foun- 
der of Methodism, published among other sermons 
one entitled "The Duty of Constant Communion.'* 
Of this sermon he says : " This discourse was writ- 
ten above five and fifty years ago, for the use of my 
pupils at Oxford. I thank God I have not yet seen 
cause to alter my sentiments in any point which is 
therein delivered." Much as I would like to quote 
liberally from this sermon, but one extract is all that 
my space will allow me to give, which is as follows : 
" Let every one, therefore, who has either any desire 
to please God, or any love of his own soul, obey 
God and consult the good of his own soul, by com- 
municating every time he can ; like the first Christ- 
ians, with whom the Christian sacrifice was a con- 
stant part of the Lord's days service." (Sermon 106, 
Vol. II, p. 350). Wesley writing to the elders in the 
Methodist church in America in 1784, says : " I also 
advise the elders to administer the Supper of the 
Lord on every Lord's day." 

These quotations must suffice, though they could 
be largely increased. The testimony of Eusebius, 
" the father of Church History," Dr. John L. Mos- 
heim, the distinguished German Church Historian, 
John Calvin, John Mil! on and hundreds of other? 



STATEMENT. '6^ 

could be given, all of whom testify tliat the primi- 
tive church celebrated the Lord's Supper on every 
Lord's day. Dr. John Mason of JSTew York in his 
letters on " Frequent Communion," when arguing for 
its weekly observance, says : "iVo/", will this he de- 
nied hy any man wTio lias candidly investigated 
the subjects This voices the scholars of all denomi- 
nations who have given this subject attention. Could 
we be loyal to our plea of a return to primitive 
Christianity, nay, could we be loyal to Christ, un- 
less we attended to the Lord's Supper on every 
Lord's day? 

YI. Believing, as we do, that the Bible is a per- 
fect guide, we speak where it spealcs^ and we are silent 
where it is silent. If for instance people ask what 
they must do to be saved, we give them the answers 
found in the Bible, feeling perfectly sure that we are 
right. We find under the labors of the inspired 
apostles that penitent sinners on the profession of 
their faith in Christ were immediately baptized for 
the remission of their sins, and were received into 
the church without delay. We claim that it should 
be so done now, and such is our practice. Charles G. 
Finney, the noted revivalist, said that the anxious 
seat now occupies the place that baptism occupied 
in the primitive church. If this is so, as it no doubt 
in some sense is, then away with the anxious 
seat, and let baptism take its place where it was in 
the perfect church. We have endured much opposi- 
tion because we have taught baptism for the remis- 
sion of sins. There is no reasonable excuse for this 



40 THE IOWA PULPIT. 

opposition. Did not Jesus say ; " He tliat believetli 
and is baptised shall be saved, and lie tliat believeth 
not shall be damned." And did not Peter say on the 
day of pentecost: "Repent and be baptized every 
one of you, in the name of Jesus Christ for the 
remmission of sins, and you shall receive the gift of 
the Holy Ghost." Dr. Hackett one of the most emi- 
nent of Baptist scholars in his ccmmentary on Acts, 
translates and comments as follows on this passage : 
^'Eis apJiesin liamartioon, in order to the remission 
of sins (Matt. 26 : 28 ; Luke 3 : 3), we connect natur- 
ally with both the preceding verbs. This clause 
states the motive or object which should induce them 
to repent and be baptized. It enforces the entire 
exhortation, not one part of it to the exclusion of 
the other." This is our position exactly. Baptism 
without faith and repentance is of no value what- 
ever. Should any one trust to the mere opus opera- 
turn of Jbaptism for regeneration he will be sadly 
disappointed. Only when the heart is changed by 
a living faith in Christ and the will subdued by re- 
pentance can baptism be of any value. Then it is 
an humble recognition of the authority of Christ and 
is coupled with the remission of sins just as faith 
and repentance are. Much of the opposition that 
has been hurled against us for our views of the de- 
sign of baptism has grown out of a misconception 
of our position on this subject. Many have sup- 
posed that we hold to the doctrine of baptismal 
regeneration — that we believe in some efficacy in the 
water — or some "sacramental grace" as some ex- 



STATEMENT. 41 

press it. Such conceptions are foreign to our views 
and tliese is no excuse for sucli ignorance. Alexan- 
der Campbell said in his debate with ]^. L. Rice: 
" You may have heard me say here, (and the whole 
country may have read it and heard it many a time)^ 
that a seven-fold immersion in the river Jordan, or 
any other wsiter, without a previoios change of hearty 
^oill aT)ail nothing — without a genuine faith and 
penitence. Nor would the most strict conformity to 
all the forms and usages of the most perfect church 
order ; the most exact observance of all the ordi- 
nances, without personal faith, piety, and moral 
righteousness — without a new heart, hallowed lips, 
and a holy life, profit a man in reference to eternal 
salvation." (Campbell and Rice Debate, p. 678.) 
These are our views and hundred of similar extracts 
could be given from the writings of our leading men 
in all parts of the land. Hence to represent us other- 
wise is willful ignorance. 

But whatever may be our theories, we should give 
to inquiring sinners the answers found in God's 
word given on similar occasions, and let our theories 
go to the moles and bats. 

Since the anxious seat or mourner's bench, as com- 
monly used, is confessedly a modern innovation, and 
has supplanted a divine ordinance, we cannot join 
with many well meaning people in the use they make 
of it. We believe in praying for sinners, and should 
not object to praying for them even at the mourn- 
er's bench, if allowed to have our own way. But we 
cannot ask Grod to do for the sinner at the mourner's 



43 THE lOWxV PULPIT. 

bench what he has promised to do for him through 
one of his own appointments. God's way must be 
the best — the only right way. 

This principle now under consideration leads us to 
set aside all human expedients that infringe on the 
divine economy as revealed in the Bible. A proba- 
tion, whether for six months or any other length of 
time, for those who have accepted Christ with all 
their hearts, before they are received into the church, 
is a thing unknown to the New Testament. Penitent 
sinners were immediately baptized and received into 
the church in the apostolic age. We doubt not but 
a departure from this ancient order of things origina- 
ted in a good motive, but very many serious depart- 
ures have arisen in that way. Human judgment, 
even when sanctified by the grace of God, is too frail 
to depend upon when the salvation of the soul is con- 
cerned. We need our pathway lighted by the infal- 
lible guidance of the word of God. 

Again, faithfulness in following the practices of the 
primitive church leads us to reject all innovations in 
the government of the church. In the apostolic age 
each local church or congregation had a plurality 
of elders and deacons. (See Phil. 1:1.) Elders and 
bishops were the same. The elders of the church at 
Ephesus were called bishops. (See Acts 20 : 17 and 28.) 
There is no controversy among scholars as to the fact 
that the distinction between elders and bishops arose 
subsequent to New Testament times. (See Neander's 
Church History, vol. i, p. 190 ; also his Planting and 
Training of the Christian Church, p. 148.) It may be 



STATEMENT. 43 

claimed that tliis is a trivial matter, and no harm can 
come of it. Not so ; for the Pope of Rome is an 
over-grown elder or bishop. There is no safety "but 
to leave things as God gave them to us. " What God 
has joined together let no man put asunder," is true 
of other things as well as the marriage relation. 
With us elders and bishops are the same and there 
is a plurality of them, as well as of deacons, in each 
local congregation, unless in some new and weak 
churches where there are not enough qualified 
persons to fill these offices. We have taken our 
stand squarely on New Testament ground in this, 
as well as all other matters. We know that our 
position is a safe one, and it gives us great comfort 
to know that such is the case. 

Again, '^we call Bible tilings hy Bible names.^^ 
This we ought to do if we have gone back to the 
ancient order of things. As an instance of this 
practice, we never call the first day of the week the 
Sabbath. Why? Because it is never so called in 
the Bible, nor for centuries after the New Testament 
was written. The custom of styling the Lord's day 
the Sabbath was not known in the times of the 
Fathers, and not till the close of the sixteenth cen- 
tury did the practice come into general use. Surely 
if Jesus and the Apostles and the primitive Fathers 
never so designated the first day of the week, there 
must have been good reason for such a course, 
whether we know that reason or not. It is safe to 
walk in the footsteps of Christ and His apostles. For 
the same reason we never call breaking bread or at- 



44 THE IOWA PULPIT. 

tending to tlie Lord's Supper " taking tlie sacrament." 
Sucli expressions are '' Ashdodic " r.nd are n'sed with- 
out "being understood or convey a wrong meaning. 
In either case their use should he discontinued. 

I have now given a hrief outline of the principles 
and object of our movement. Focalized, the whole 
movement is this : We take Christianity as it came 
from the hands of Christ and His apostles and 
reject whatever hears not this stamp. We claim 
to have restored the primitive church. We are not 
therefore a sect, unless the l^ew Testament church 
was a sect, and this no one will claim. Here then is 
a hasis of union broad enough for all God's children 
and we plead with them to come and unite with us 
and help in this work. If it should be said that it 
is arrogance in us to claim to be wiser than others 
in knowing what is the apostolic church and its prac- 
tices, our reply is, we do not lay any claim to such 
superior wisdom. I have endeavored in this state- 
ment of our principles and object, not only to state 
our positions, but to show what the scholarship of 
the world has to say on these things. Is there any 
doubt among Protestants as to the all-sufficiency of 
the scriptures as a rule of faith and practice? ISTone. 
Is there any doubt as to the names borne by the 
children of God in New Testament times? None. 
What do the leading scholars of the world say as to 
our manner of baptizing and our rejection of infant 
baptism? They say we are right, that is, that we 
practice as the primitive church did. What about our 
weekly observance of ihe Lord's Supper? We are 



STATEMENT. 45 

right, if historians and scholars can be depended on. 
And so on in all we do and teach. 

And now in conclusion, I know there are many 
pious and faithful Christians among the denomina- 
tions with whom we are surrounded. We love them 
for their earnest devotion to the Savior. We pray 
God that we may all be united in one fold. But till 
then we say, brethren, understand us before you con- 
demn. Strike^ hut hear. 







N. A. McCONNELL. 



K A. McCOlS^JSnELL. 




HE subject of this sketch, Nelson Antrim McConnell, 
deserves a more extended notice than is usual in a 
work of this kind. 

Born January 23, 1824, in Columbiana County, Ohio. 
Received a very limited education in the common 
schools, having attended such about eighteen months, 
before he was thirteen years old. His father intended 
him for a merchant and apprenticed him to that business, 
March, 1837. He served five years in that capacity, and at the 
age of eighteen, abandoned it and learned the carpenter and 
joiner's trade, at which he spent seven years. 

During those twelve years he spent four months in the com- 
mon schools, studying English grammar and natural philoso- 
phy. His parents were members of the Friends (Quakers) at 
the time of his birth, and hence he had a birthright with them, 
and was regarded as a member in good standing until in his 
seventeenth year. 

In November, 1839, John Henry and Marcus Bosworth, (both 
deceased) of Trumbull County, Ohio, held a meeting at East 
Fairfield, Ohio, which he attended. During its progress the wild, 
thoughtless and somewhat reckless boy was siezedwith convic- 
tion, and led to enquire, *'What must I do to be saved?" And on 
the last evening of the meeting he, in company with several 
others, went forward and confessed the Savior. It was a great 
surprise to all who knew him, especially to his parents, who were 
exceedingly mad against that way, which they called "Campbell- 
ism." Some busy body ran to the village and informed his father 
that the baptism of his boy was about to occur, whereupon he 

47 



48 THE IOWA PULPIT. 

immediately started for the scene of action. He overtook the 
crowd on their way to the creek called Bradfield's Run, in 
which the Disciples were wont to baptize, and laying his hand 
on the shoulder of the lad, bade him stop, which he reluctantly 
did ; and after some conversation returned to the village with- 
out obeying the Lord. 

In just five weeks from that time, another meeting was held 
at the same place, by John Henry and E. Vanvoorhis, now of 
Knox County, Ohio. On the last night of which at9p.M., De- 
cember 12th, 1839, Elder Vanvoorhis immersed him into the 
name of the Father, Son and Holy Spirit. 

In a short time he began exercising in the congregation, and 
in a young men's prayer meeting which he was instrumental in 
organizing. His former ''church," in about seven months after 
his "apostacy," disposed of his case as follows : 

"Whereas, Nelson A. McConnell has much neglected the at- 
tendance of our religious meetings, has not observed plainness 
in dress, and has been immersed in water for baptism : and 
having been treated with on these accounts, without the de- 
sired efifect, we therefore disown him from membership in the 
religious Society of Friends, until he shall consistently regain 
the same, which is our earnest desire for him. 

Signed in, and in behalf of the Carmal Monthly Meeting. 
This day of seventh month, 1840. Nathan Hole, Clerk." 

In 1844 he became acquainted with the venerable James E. 
Gaston, now of DesMoines, who was then living in the village of 
Fairfield, Ohio and preaching for the church at that place. This 
man of God took a deep interest in him, and encouraged him 
to use what talent he had, and prepare for the ministry. And 
but for his example, advice and encouragement, Bro. McConnell 
would probably never have been a preacher. 

On the 10th day of July, 1845, he was married to Sarah Ann 
Brisbine by Elder Gaston, taking as a fee therefor (by his own 
proposition) a sermon which McConnell had preached at one 
of Elder Gaston's appointments six months previously. 

He entered the regular ministry October, 1848, walking through 
a heavy rain, and preaching in Elder G. Pow's kitchen ! He 
spent a year with eight churches in the county where he had 
always lived. 



N. A. M'COIS^NELL. 49 

In November, 1849, he came to Iowa, landing at Davenport, 
whither he had been called by a co-operation of churches and 
scattered disciples, to evangelize what was then known as the 
Second District, bounded by the Maquoketa, Iowa and Missis- 
sippi Rivers. His first sermon was at LeClaire in Scott County ; 
and from thence he pushed out into the district, laboring hard 
and receiving therefor the sum of $300 for one year. 

In November, 1850, he settled at Marion, Linn County, and 
has preached for the church there more or less, ever since; but 
he ministered regularly for them seventeen years. 

By the State Meeting at Mt. Pleasant in 1856, he was appointed 
State Evangelist, the first the State ever had, and served one 
year. In 1863 he was again appointed to the same position, which 
he continued three years. In 1866 he removed to Marshalltown 
and labored for the Marshall and Hardin churches. 

In November, 1871, he returned to Marion, remaining there till 
1875, when he went to Cedar Rapids, and after a residence of five 
years, again removed to Marshalltown, where he now resides. 

Like all pioneer preachers, Bro. McConnell, though a man ot 
peace, has crossed blades with the foes of primitive Christianity. 
In 1851 he was invited to defend our plea, assailed by a Congre- 
gational minister in Marion. Dr. Roberts, the challenger, was 
reputed quite a scholar in the languages. On the first day he 
made a display of his Greek. But McConnell replied that Rob- 
erts had the advantage, as he did not know a letter in the Greek. 
Whereupon Roberts severely rebuking him said : " If the gen- 
tleman had spent ten minutes a day since he has been in 
Marion, studying Greek, he could have read it as well as I." 
"When the debate opened the next day, Bro. McConnell said: 
"I have spent ten minutes this morning in the study of Greek, 
as suggested by my friend, and am prepared to answer all Greek 
yet presented." He then rattled ofi'a few Greek words, which 
so completely nonplussed his opponent that he was glad to 
play quits. 

He has had several debates since. Two with the Tunkers, one 
of which was reported and published. Three with Sabbatari- 
ans, one with the Wesleyan Methodists, and one with an 
Infidel. 

His labors for the thirty-four and a half years have been 
almost exclusively in Iowa, though he has temporarily visited 
4 



50 THE IOWA PULPIT. 

and preached in Wisconsin, Minnesota, Kansas, Missouri 
and Arkansas. He was at one time connected with the Evan- 
gelist published in this State ; has ever been connected with the 
Educational and Missionary enterprises of the church, and has 
been ever intrusted with the most important positions in them, 
such as Trustee of College, State Evangelist, President of the 
State Convention, and of the Ministerial Association, which 
position he holds at this time. 

As an able and uncompromising defender of the truth, none 
surpasses him. He has ever been characterized by independ- 
ence, firmness, and courage to utter his convictions regardless 
of consequences from men. Is possessed of fine physique, com- 
manding appearance; keen black eyes that flash fire when 
aroused; a strong, logical inquiring mind, and great power as a 
speaker. His sermons are compact, logical, and severely scrip- 
tural. Weighing about 190 pounds, and standing six feet in 
height, with a well proportioned body and a bald head, he at 
once impresses you that he possesses superior ability. 

He is the only living representative of our "pioneer preach- 
ers," yet actively at work, among whom were such men as 
Aaron Chatterton, Arthur Miller, Jonas Hartzel and Levi Flem- 
ming, who have gone to their reward. Bio. Martindale still 
lives, but is not able to preach. And with the exception of 
him Bro. McConnell is left alone to represemt the grand men 
whose labors have wrought such glorious results. 

Although having seen hard service, his native force seems 
unabated and his resources inexhaustible. 



COKDITIOIS^S OF DIYIJSIE SONSHIP. 



N. A. M'CONNELL. 




He came to his own and his own received him not. But as 
many as received him, to them gave he po/er to become the 
sons of God, even to them that believe on his name: which 
were born not of blood, nor of the will of the flesh, nor of the 
will of man, but of God. — John 1 : 11. 

'O be a son of God in the sense of the text, 
is to sustain the grandest relation possible to 
man — a relation not enjoyed by angels : for 
unto no one of the angels did God ever say, 
" Thou art my sony To be a son of God 
is to be an heir of God and a joint heir with Christ, 
to an estate vast, boundless, unfading, inexhaust- 
ible, eternal. 

This relation is contingent and can be reached by 
the children of men only by meeting the conditions 
as set forth in the Father's v^ill, ratified by the 
death of His only begotten son. 

These conditions can be met when understood. 
They are not well understood by the masses, however 
clearly they are taught in the holy scripture. Hence 
the propriety, if not necessity of the proposed dis- 
cussion. 

61 



52 THE IOWA PULPIT. 

In entering upon the investigation of the subject 
indicated, viz : " Conditions of Divine Sonship," in 
the light of the text quoted, I enquire, 

1st. Of whom are the words of the text predicated ? 
The answer is found in the context. 

" In the beginning was the Word, and the word 
was with God, and the word was God. The same 
was in the beginning with God. All things were 
made by Him : and without Him was not anything 
made that was made. In Him was life, and the life 
was the light of men. * ^ * That was the true 
light which lighteth every man that cometh into 
the world. "^ ^ And the word was made flesh and 
dwelt among us (and we beheld His glory, the glory 
as of the only begotten of the Father) full of grace, 
of truth."— John 1 : 14. 

These things are affirmed of " Jesus of Nazareth," 
"The Son of Mary," ''The Son of David according 
to the flesh, but declared to be the Son of God ac- 
cording to the spirit of holiness by his resurrection 
from the dead." 

2d. To whom came he ? 

(a) To the Jewish people who were his own : be- 
cause he was an Israelite, a son of Abram. To them 
he came first and in person. 

(5) To the Samaritan he came secondly. They 
too were his own : for although they were a separate 
prople from the Jews, they were largely descended 
from the twelve tribes and recognized the God of 
Moses. 

(c) Thirdly, to the world at large. 



COi^DITIONS OF DIVINE SONSHIP. 53 

" All souls are mine. As tlie soul of tlie father, so 
also the soul of the son." And as a heathen poet, 
endorsed hy an apostle said, "For we are] also 
his offspring." 

" This is a faithful saying and worthy of all accep- 
tation that Christ Jesus came into the world to save 
sinners." — I Ti. 1 : 15. ''He gave himself a ransom 
for all," and " By the grace of God He tasted death 
for EVERY man" (Heb. 2 : 9). And so, " If He died for 
all," ( 2 Cor. 5 : 14). And thus He broke down the 
middle wall of partition between us, i, e., between 
Jew and Gentile. But He has come to the race, not 
in person, but in the gospel, saying, " Go teach all 
nations." " Go preach the gospel to every creature in 
all the world." " That repentance and remission of 
sins should be preached among all nations, etc." 

3d. Did His own or those to whom He came 
receive Him ? No. Those to whom He appeared 
personally, said, " Let Him be crucified." Both Jews 
and Samaritans as a whole, rejected Him. There 
were some noble exceptions during His personal 
ministry, even among the Jews and Samaritans. 

The Gentiles also failed to recognize Him as the 
Son of God. They persecuted His representatives 
and put His followers to death. Kings and govern- 
ers unsheathed the sword and crucified the Lord of 
all glory In the person of His disciples. Even at 
this present time thousands to whom He comes in 
the gospel, fail to receive Him. It is very true, there- 
fore, " That He came to His own and His own received 
Him not." 



54 THE IOWA PULPIT. 

4tli. What did He — what does He besides coining? 

Answer. He made sons of God. To some " He gave 
power, authority, or privilege to become sons of God." 

Some have taken the position that this language 
does not imply actual sonship, but only a privilege to 
be embraced in order to sonship. To my mind there 
is no force in this criticism. I assume, and to me it 
seems perfectly clear, that the language involves 
actual sonship. 

Abbot in his notes on the revised New Testament 
says, "Made them sons of God." Matthew Henry 
in a note on the place says, " It is the unspeakable 
privilege of all good Christians that they are become 
the children of God." 

I take it therefore that those who are described in 
the text were made sons, and all who shall hereafter 
fill this description will be constituted children of 
God. 

5th. Had He authority to make men sons of God ? 

If there be an authority to do this, then He had and 
still has that authority. Said He, " All authority in 
heaven and in earth is given unto me " (Matt. 28 : 18). 
" I came not to do mine own will, but the will of Him 
that sent me." The works that I do, I do not of my- 
self, but the Father that sent me, He doeth the works. 
And the Father said, " This is my Son, the beloved 
in whom I am well pleased, hear ye Him." 

6th. To whom did He give power to become the 
sons of God ? Or, whom did He make children of God { 

The text answers this question and states the con- 
dition upon which all are made the children of God. 



COXDITIO]SrS OF DlVrJS^E SONSIIIP. 55 

"But to as many as received Him, to them gave 
He power to become sons of. God." "As many as 
RECEIVED Him." Whoever then, or at any time since, 
or shall hereafter receive Him, was or shall be made 
a child of God. And so John says of such, " Beloved 
now are we the sons of God " (1 John 3 : 2), and Paul 
says, " Because ye are the sons of God, God hath sent 
forth the spirit of His Son into your hearts crying, 
Abba, Father, Blessed privilege and rich in bless- 
ings. 

7th. But who are said to have received Him ? 

Answer. ^'Even them that believe on His name?'^ 

Hence all who believe on His name, within the 
meaning of the text, are made sons or children of 
God. Are adopted into the divine familj^ — have di- 
vine sonship, and so it is written "Ye are all the 
children of God by faith in Christ Jesus. 

All the conditions of sonship are involved in receiv- 
ing Christ and all those who "believe on His name" 
receive Him and hence are made children of God. 

8th. Who do believe on His (Christ's) name ? 

Answer. Those " who were born not of blood, nor of 
the will of the flesh, nor of the will of man, but of God." 

This language describes those who believe on the 
name of Christ, and such, and only such as are here 
described, do believe on " His name," and those be- 
lieving on His name, receive Him, and only such as 
receive Him are made children of God. 

This description involves a birth. What is that 
birth? 1st. Negatively. It is not to be "born of 
blood." It was the pride and boast of the Jews that 



56 THE IOWA PULPIT. 

they had the blood of Abraham in their veins. " We 
are Abraham's seed and were never in bondage to 
any man. How sayest thon ye shall be made free ?" 
Christ replied, "If Abraham were your father, ye 
would do the work of Abraham." Then they said, 
" We have one father, even God." To this Jesus re- 
plied, "If God were your father, you would love me : 
for I came forth from Him and He sent me." " You 
are of your father the devil." 

While it may be true that '''-'blood iDill tell^'' it is 
absolutely certain that nationality does not entitle 
men to "Divine sonship." Other people boast of 
their nationality and claim rights, privileges, and 
immunities, even in the church, upon this ground. 
All State religions recognize the birth of blood. But 
the text says "Born not of blood." This is laying 
the ax at the root of the tree of law established 
churches. No man is recognized as " Believing on 
His name " because of his nationality. 

" Nor of the will of the flesh." This is simply 
natural generation. Every man is born of the will 
of the flesh, but he is not entitled to membership in 
the divine family thereby. Natural generation does 
not make us sons of God. Natural generation from 
believing parents is by some made the ground of 
infant church membership. The church is composed 
of the children of God, hence it is claimed that "The 
children of believing parents are in covenant relation 
with God and therefore graciously entitled to bap- 
tism." " Nor of the will of the flesh," lays the ax at 
the root of the tree of infant church membership, and 
it must fall. 



COI^DITIONS OF DIVIN^E SO^SHIP. 57 

"Nor of the will of man." The Jews were tena- 
cious of the traditions of the elders, and found fault 
with Christ because His disciples transgressed them. 
He replied, " You have made void the commandments 
(the will) of God by your traditions, and teach for 
doctrines the commandments of men." 

They claimed acceptance with God because they 
strictly observed the traditions of men, but this was 
no more than to be born of the will of man. 

In the beginning of the seventh century, there ap- 
peared a man by the name of Mohammed, who 
became the author of a new religion, now embodied 
in the Alchoran. Whoever embraces that system is, 
in a religious sense, " born of the will of man : " for 
as a religion or system of salvation, it is man-made. 
It is the will of man in opposition to the will of God. 
Not those born of the will of man are made sons of 
God. 

In 1830 Joseph Smith and Sydney Rigdon inaugur- 
ated the Mormon religion, founded upon the Book of 
Mormon. This book was manufactured out of a 
manuscript written by a Mr. Spaulding and entitled 
" manuscript found^'^^ stolen from a printing office in 
the city of Pittsburgh, Pa., by Rigdon, who was a 
renegade from the Baptists and Disciples. 

Those who embrace the Mormon faith are " born of 
the will of man," but are not, as a consequence, 
"sons of God." 

" Nor of the wiU of man" is the ax laid against 
human tradition and man-made systems : "But" now 
affirmatively, "bom of God." It is now clear to every 



58 THE IOWA PULPIT. 

one tliat those, and only those, who are Iborn of God, 
believe on the name of the Son of God, and those 
and only those who believe on His name receive Him, 
and those who receive Him are constituted sons or 
children of God. 

There is now simply one question to be answered 
and then the conditions of divine sonship will be set- 
tled, viz : What is it to be born of God ? What are 
the agencies, instrumentalities, and means by which 
this birth is affected ? Or, in other words. What is 
involved in this birth of God ? 

To make this clear and certain, 1 will collate all the 
passages that speak directly of this subject, and 
learn everything mentioned as pertaining to or invol- 
ved in being " Born of God." 

First. I read (James 1 : 18) " Of His "—God's — 
" own will begat he us with the word of truth." This 
shows that God is the author — the prime factor. 

Second. (1 Cor. 4 : 15) " For though you have ten 
thousand instructors in Christ, yet have ye not many 
fathers : for in Christ I have begotten you through 
the gospel." And (Philemon 10) Paul says of Ones- 
imus, "whom I have begotten in my bonds." Here 
the Apostles are introduced as agents in effecting 
the work. 

Third. (John 3:5) " Except a man be born of the 
Spirit, he cannot enter into the kingdom of God." 
This passage gives the Holy Spirit as an agent, with- 
out whose work we cannot become sons of God, 

Fourth. (1 Peter 1 : 23) " Being born again, not of 
corruptible seed, bat of incorruptible, by the word of 



OOl^DITIONS OF DIVII'^E SONSHIP. 59 

God wMch lives and abides forever. "^ ^ And this 
is the word which by the gospel is preached unto 
you." This furnishes us the instrument — the seed — 
employed in the birth. 

Fifth. (1 John 5:1)'' Whosoever believes that Jesus 
is the Christ, is born of God." Here faith is men- 
tioned as in some way connected with or involved in 
the birth. 

Sixth. (1 John 4:7) * * " Love is of God, and 
every one that loveth is born of God." Love has 
some place in the birth by which we are made sons 
of God. Those who do not receive the love of the 
tTuth will be damned. — 2 Thess. 2 : 10. 

Seventh. (John 3:5) " Yerily I say unto thee, ex- 
cept a man be born of water and of the Spirit, he can- 
not enter into the kingdom of God." Here baptism 
is said to have something to do in accomplishing the 
birth, or making us sons of God. I say baptism, for 
all agree that baptism is meant. 

These seven things are mentioned as in some way 
related to, " Being born of God." Besides I know of 
none other. The order in which these are related to 
each other and being " Born of God," is the following, 
viz: 1st. God purposed. 2d. Sent the Holy Spirit who 
inspired the Apostles. 3d. The Apostles preached 
the gospel with the Holy Spirit sent down from 
heaven. 4th. The word — the seed that quickens — 
the gospel heard is now present in the heart where 
it works eflfectually, and 5th. Produces faith, or the 
belief "that Jesus is the Christ." 6th. The faith 



60 THE IOWA PULPIT. 

tlius begotten inspires love for the trutli, and lie who 
loves the truth will obey it. Or, 7th. " Be baptized," 
and thus be born of water. 

Thus were men born of God. Thus are men now 
born of God, and being born of God, are recognized 
as believing on His name. And as many as believe 
on His name receive Him, and those who receive Him 
are made the sons of God. 

"And because sons, God hath sent the Spirit of His 
Son into their hearts, crying, Father, Father." " Be- 
hold what manner of love the Father hath bestowed 
upon us, that we should be called the sons of God. 
Beloved now are we the sons of God and it doth not 
yet appear what we shall be, but we know that when 
He shall appear we shall be like Him for we shall 
see Him as He is. And every one that hath this 
hope in him, purifieth himself even as he is pure." — 
Amen. 




•. G. T. CARPENTER. 



GEORGE THOMAS CAEPENTER. 




IITE subject of this sketch is well known as an able 
preacher, educator and writer. He was born March 
4, 1834, in Nelson Co., Ky., of German-English parent- 
age. His father was a brother of Judg^ Samuel Car- 
penter, of Bardstown, Ky., and his mother a relative 
of the lamented Abraham Lincoln. Ere George was 
born his father died, leaving quite an estate, which 
was afterwards fraudulently wrested from the heirs. 

After a widowhood of seven years, his mother married Mr. 
J. W. Huffaker, of Bureau Co., Ills., where George grew to 
manhood, amid the privations and hardships common to a 
new country. But by dint of industry and perseverance, 
which have characterized his whole life, together with strictly 
moral habits and manly traits, he made commendable progress 
in whatever studies he had opportunity to pursue. He receiv- 
ed a preparatory course of instruction in the Princeton Acad- 
emy, then in charge of Prof. James Smith, an able teacher, 
and a deacon in the celebrated Owen Lovejoy's church. While 
in this school he supported himself, mainly by labors of 
various kinds. He boarded the entire time with a Mrs. Wood, 
doing chores for her, and remembers to have sawed fifteen 
cords of wood for Mr. Lovejoy's church. His own struggles in 
preparing himself for usefulness, intensifies his sympathies 
with young men in like circumstances now. But he has no 
patience with lazy, aimless and dissipated youth. With him 
the sweat of honest toil is more honorable than the glitter of 
inherited wealth. 

After leaving the Academy he taught a few terms with mark- 
ed success, first in Iowa, then in his home district school ; when 

61 



62 THE IOWA PULPIT. 

he determined to enter college. He matriculated in Abingdon 
College in 1855, where, as in the Academy, he made good use of 
his t. me, had but one boarding place, and graduated in 1859. 
Shortly afterward he took charge of the Academy at Winterset, 
Iowa, teaching and preaching there for nearly two years. 

In September, 1861, he and his brother, J. W., now of College 
City, Cal., opened the school in Oskaloosa College, uiilcr cir- 
cumstances that would have appalled less determined spirits. 
In a building only partially inclosed, inconveniently situated, 
and heavily burdened with debt, these two young men opened 
school with five students. In the face of such an undertaking, 
the strong hopefulness and heroic faith of such men, need not 
be written. To them are due, the subsequent respectability 
and usefulness of the institution. At Oskaloosa he labored as 
teacher, preacher and etlitor for twenty years. In 1873 he re- 
tired from the College, and, as he then supposed, from an active 
educational life, that he might give his time to the Evangelist, 
of which he had become chief editor. But after three years, 
at the urgent request of the Board, Teachers and friends of the 
College, he reluctantly returned, and took the position of Pres- 
ident. The school grew in numbers, harmony, and influence, 
excepting the financial condition, for which, of course, the 
faculty were in no way responsible, until three of the teachers 
declared themselves " starved out." 

At this juncture the project of establishing a Christian Uni- 
versity at Des Moines was hopefully inaugurated. And after 
careful and prayerful consideration. President Carpenter and 
the other members of the faculty, felt it their duty to identify 
themselves with the movement. This course was approved by 
a very large majority of the brethren of the State. And the 
fact that a majority of the students, with all the faculty, but 
one, followed him, gave assurance at once of the popularity of 
the enterprise, and of the subject of this sketch. He had long 
had a fervent desire to see a strong church school in Iowa, and 
looks upon Drake University, in the founding, organizing and 
building up of which he has performed so conspicious a part, 
as the great work of his life. 

His religious life began in December, 1854, when he was baptiz- 
ed by Elder Daniel Parkinson. Having previously begun the 
study of law, and possessing seme gifts as a speaker, he was 



aEOEGE THOMAS CAKPENTEE. 63 

urged to exercise them in the church. This led to the ahaud- 
onment of the law, and a resolution to engage in the work of 
the ministry. Hence, July 3, 1859, he was set apart to this 
work, President P. H. Murphy, Prof. J. W. Butler and others 
of the Abingdon church officiating. 

From that time to the present, while not exclusively confined 
to the ministry, he has been a successful proclaimer of the 
Word. He has held several fruitful revival meetings, though 
his labors have been mostly confined to Lord's days, and ad- 
dresses during his travels. 

He has also held a number of debates with Infidels, Uni- 
versalists, and others, with credit to himself, satisfaction to 
his brethren, and damage to error. No where do his powers 
appear to better advantage than in discussion. One debate 
was held with W. F.Jamison, Spiritualist, at Oskaloosa,inl871, 
lasting six days. Soon after, the gist of his arguments was 
published in a little book, entitled '' The Bible vs. Spiritual- 
ism," which was eagerly sought, and became a sort of text- 
book among debaters with Spiritualists. His latest- debate 
was with John Hughes, the champion of Universalism in the 
West. It was reported, and published by theCei -^ral Book Con- 
cern, and is regarded as one of the ablest debates extant, in- 
volving the subject in dispute. 

He was married June 21, 1863, to Henrietta T. Drake, daughter 
of Judge J. A. Drake, of Drakeville, Iowa, who has been to 
him a true, loving. Christian wife, and a sharer of all his labors 
and cares. They have one son and three daughters. Few 
Iowa preachers are strangers to the cordial hospitalities of 
their home. 

He has held positions of trust and honor in religious, fra- 
ternal, educational, municipal and national afi'airs. In 1873, 
he was appointed an honorary United States Commissioner 
to the World's Fair at Vienna, Austria. During that sum- 
mer he made an extended tour through Europe ; sketches 
of which appeared in twenty-six articles, published in the 
Evangelist. He has since frequently lectured on his travels and 
observations. 

He has long been a radical Prohibitionist, and in 1879 was 
nominated by the Prohibition Convention at Cedar Rapids, for 
Governor of the State. But as other duties forbade his making 



64 THE IOWA PULPIT. 

a proper canvass, he declined the honor, and by his suggestion 
the Central Committee substituted the name of D. R. Dungan. 

In personal appearance, Chancellor Carpenter is of medium 
size, well formed, and his once raven locks are now almost 
white, or giving place to baldness. In disposition, he is com- 
panionable, and liberal almost to a fault. As a preacher, he is 
clear, logical and forcible, and withal possessing some gifts of 
oratory and pathos. 

In mental traits and habits, common sense and energy, 
rather than abstract profundity and abnormal brilliancy, 
seem to lead. In short, he may be said to be a well-rounded, 
all-sided man, who can readily turn his energies into any call- 
ing that promises the glory of God and the good of men — a 
man earnestly striving to live under the approval of God. 



THINGS TO BE HEEDED. 



G. T. CARPENTER. 




** Therefore we ought to give the more earnest heed to the 
things that were heard lest haply we drift away from them." — 
Heb. 2:1. 

AUL is the prince of logicians. He that 
would understand him must note the rela- 
tions of his introductions, propositions, 
arguments and conclusions. It is rightly 
conceded that the Hebrew Letter is a 
Pauline epistle. Hence to understand it or any 
part of it, we must study it as a strictly logical pro- 
duction. This letter was to the Hebrews ; and yet 
its writer was the great apostle to the Gentiles. But 
his consistency in this is apparent when it is re- 
membered that here, as in most of his writings, he 
vindicates the rights of the Gentiles to all the bless- 
ings of the gospel without any observance of the 
law, and thus defeats the heresy of the Judaizing 
teachers then so common. To do this he shows that 
the law was national, temporary, and insufficient, 
for eternal salvation. Hence the close student of 

Paul's writings would readily anticipate that the 
6 65 



66 THE IOWA PULPIT. 

burden of this epistle is to show to the Jews the all- 
sufficiency of the gospel, and that the law, having 
served its purposes, had become dead. 

Our text is introduced by the word " therefore," 
a term that is used to introduce a conclusion drawn 
from a former argument. Whether such conclusion, 
in any given case, is final or only subordinate, must 
depend upon the argument from which it is deduced. 
In the case before us, it will be observed that it in- 
troduces a conclusion drawn from the first of a series 
of arguments designed to establish the supremacy 
and sufficiency of Christ and his institutions. A 
brief analysis of the entire letter will render this 
statement more apparent. 

In the first four verses of the epistle, the apostle 
presents a most direct and sublime introduction, in 
which is couched the grand general proposition 
thought to be proven. The apostle assumes that 
God had spoken to the Jewish fathers at various 
times and in different ways through prophets ; but 
he further affirms that "in these last days he has 
spoken unto us by his Son. " This announcement 
is followed by a declaration concerning the exalted 
character and mission of this Heir of all things, 
Law-giver and Priest, the one, the only one, whose 
law is henceforth to be heeded, and whose media- 
tion is worthy of being sought. This supremacy of 
Christ over everything relating to the old covenant 
must be proven in reference to its several important 
particulars. This Paul proceeds to do in the fol- 
lowing propositions and proofs : 



THINGS TO BE HEEDED. 67 

I. Jesus Christ is superior to the angels by whom 
Moses received the law. Yerse 4. This proposition 
is maintained by six distinct quotations from the 
Jewish scriptures, showing, 1. That Christ is a be- 
gotten son ; angels are not. 2. Christ is to be wor- 
shipped ; angels are not. 3. Christ holds the scep- 
tre ; angels are only servants. 4. Christ has been 
annointed above his fellows ; angels have not. 5. 
Christ was a creator ; angels were not. 6. Christ as 
a Sovereign shall occupy the throne till all his enemies 
are subdued ; angels are only the ministering servants 
to the followers of Jesus. 

Having occupied the remainder of the first chap- 
ter with this argument concerning the superiority 
of Christ over the angels by whom the law was 
given, the apostle introduces the conclusion drawn 
from such arguments, by the language of our text. 
This deduction and the admonitions connected there- 
with, occupy the entire second chapter, which con- 
cludes with a reference to Christ's priesthood. 

II. At the beginning of the third chapter, Christ is 
introduced in the double office of Apostle, or one sent 
as a leader and law-giver, and as High Priest. Moses 
was the apostle to the Israelites, while Aaron was 
the High priest. But Jesus Christ combined both 
offices within himself. (See also Zech. 6:13, and 
I John 5 :6.) Then separating the double office, the 
writer proceeds to show the superiority of Christ 
over Moses, the acknowledged giver of the law. 
Moses is shown to have been only a faithful servant 
in the house which God built through the Word that 



68 THE IOWA PULPIT. 

became flesli, wMle Jesus Christ is the Son, and heir 
of all things. This argument and its admonitions con- 
tinue to the close of the third chapter. The fourth 
contains conclusions and deductions, and prepares 
the way for the next step in this progressive argu- 
ment. 

III. Jesus Christ is superior to Aaron and his 
descendants as Priest. This is abundantly proven 
in the fifth chapter, and proper deductions are drawn 
in the sixth. But in the seventh the nature and 
superiority of the Melchised ec priesthood to which 
order Christ is proven to belong, is clearly demon- 
strated. A summary of this argument is given 
in the eighth chapter, concluding with the declara- 
tion that the old covenant with all of its priestly and 
legal functions was decayed, and must give place 
to the new law and priesthood under Christ. " The 
priesthood being changed, there was made of neces- 
sity a change also of the law. " 

ly. Having now shown Christ's superiority over 
the angels by whom Moses received the law, and over 
Moses as a law-giver, and Aaron as a priest, begin- 
ning with the ninth chapter, he undertakes to show 
that the ordinances of the Jewish covenant were in- 
ferior and temporary, while those of the new cove- 
nant instituted by Christ, are better and more en- 
during. This argument continues to the close of 
the eighteenth verse of the tenth chapter, when a 
most impressive conclusion and admonition is intro- 
duced. The eleventh chapter is a grand exemplifi- 
cation of the power and perfection of faith as con- 



THINGS TO BE HEEDED. 69 

trasted with the ritualistic works of the law. The 
twelfth and thirteenth chapters contain the grand 
conclusion of the whole argument, with the sundry 
admonitions, exhortations and salutations consistent 
with the scope and character of this most wonder- 
fully logical and incisive production. 

With this very brief and necessarily imperfect 
outline analysis of the Hebrew Letter before us, it 
is hoped that we can more readily understand and 
appreciate our text, which, it will be remembered, is 
the introduction of the conclusion drawn from the 
first of the series of sub-arguments, and in which 
the superiority of Christ over angels is conclusively 
proven. The text and context may be properly and 
conveniently considered under the following heads : 

I. The obligation enjoined. 

n. The things to be heeded. 

III. The reason for thus heeding. 

In considering this particular passage under these 
headings, the reader is earnestly requested to keep 
in mind the relation of this particular passage to 
the general scope of the entire argument or series of 
arguments contained in the entire letter. 

I. " Therefore " — in consideration of the argument 
just concluded — " we ought " — we oioe it — " to give " 
— not only heed, but "the more earnest heed" to 
something. If our obligation is thus strong, the 
thing enjoined must be very important. The awful 
solemnity, imperiousness and importance of this 
obligation might be readily inferred from the fact 
that it is related to one superior to angels, and who 



70 THE IOWA PULPIT. 

made tlie worlds, who is tlie image and son of God ; 
one who upholds all things by the word of his power ; 
and one who, " when he had by his own sacrliice 
purged our sins, sat down at the right hand of the 
Majesty on high. " Surely there is wonderful em- 
phasis in this little word ougM^ in this connection. 
This obligation enjoins, not only the giving of heed, 
but the more earnest heed. " 

II. We next inquire what the things are that we 
are thus enjoined to heed so earnestly. The text 
and context give five descriptiv^e tests to aid us in 
determining what is included, and consequently 
what excluded from this important injunction. 1. 
The things to be " more earnestly heeded, " are 
things that were heard, had already been preached 
to the saints. 2. They embrace a great salvation 
which we are in danger of neglecting. 3. Tliese 
things had at " the first been spoken through the 
Lord. " 4. They had been confirmed by them that 
had heard Jesus. 6. " God had borne witness with 
them, both by signs and wonders, and by manifold 
powers, and by gifts of the Holy Spirit according to 
his own will. '* 

Whatever religious ciaim does not come clearly 
within these five tests, may be rejected by us with 
entire impunity. This rule would work utter de- 
struction to modern creeds and all ideas of a " pro- 
gressive Christianity. " We are not to give earnest 
heed to popular clamor, demands of fashion, time 
serving expediences, stilted rank, imperious wealth, 
or any whim, convenience or doubtful expedient. 



THINGS TO BE HEEDED. 71 

While we are to '' be wise as serpents, '^ we must 
not forget to " be harmless as doves. " The glory 
of God and the welfare of others must be the inspir- 
ing motive, and the gospel law the rule of action. 
Affirmatively considered, it is evident that there are 
something, to which we should " give the more ear- 
nest heed, lest we should glide away from them, " 
" let them slip, " or " leak out. " These are the 
things that began to be spoken by Christ Jesus, 
were reaffirmed by the apostolic witnesses, and con- 
firmed by miraculous demonstrations of the Holy 
Spirit. These things embrace the elements, terms, 
and conditions of the " great salvation. " That the 
gospel in its transcendant facts, uncompromising 
commands and glorious promises, is here intended, 
needs no detailed proof. This same apostle declares, 
" I am not ashamed of the gospel ; for it is the power 
of God unto salvation to every one that believeth. " 
(Eom. 1 : 16.) Again, the same writer says : " Now 
I make known unto you, brethren, the gospel which 
I preached unto you, vfhich also ye received, wherein 
also ye stand, by vvhich also ye are saved, if ye 
hold fast what I preached unto you, except ye be- 
lieved in vain. " (1 Cor. 15 : 1, 2.) Then follows a 
narration of the three great and fundamental facts 
underlying the gospel, namely the death, burial and 
resurrection of Christ. Indeed Paul, in common 
with all the apostles, was laboring under that great 
i commission of the Savior: "Go into all the world 
I and preach the gospel to the whole creation. He 
i that believeth and is baptized shall be saved, but 



72 THE IOWA PULPIT. 

he that believe fch not shall he condemned. " (Mark 
16:16.) The apostle not only knew the tendency 
and danger of the early Christians being gradually 
lead away from the simplicity, fullness and absolute 
authority of the gospel, by the teachers that then 
beset the church, but he also doubtless foresaw the 
tendencies of later times to apostasies by adulter- 
ations with Judaism, heathen mythology and idol- 
atry and gnostic and agnostic philosophies. For 
centuries the tendency was to formulate these errors 
into creeds that partially displaced the word of God. 
But more recently a reaction has taken place, and 
the dogmatic creeds have nearly given place to a 
kind of attenuated, emasculated, and semi-infidel 
broad-gaugism or isms. These are called "liberal- 
ism, " "progressive Christianity," etc., with a mark- 
ed trend towards "free thought," "free action,'' 
" free love, " blatant, blasphemous infidelity. There 
is now little need towage an iconoclastic war against 
the dogmatic creeds of the past. These are falling 
shattered and ruined all about us. Rather our effort 
should be to manfully maintain the divine creed, 
lest in the opinion of the masses, it shall fall in the 
general and indiscriminate assault upon all creeds. 
The masses moved by an over-awing religious im- 
pulse or anti-religious impulse, are little more likely 
to discriminate between the real and the fancied, 
the good and the bad, than an infuriated mob. 
Cool, clear heads, pure hearts and steady nerves, 
must preserve the right by directing the great 
movements of the times. The masses, after due 
thought, will accept the right and true. 



THIT^GS TO BE HEEDED. 73 

We are no alarmist, Ibnt undoiilbtedly there is 
great immediate danger of the church's gliding 
away from the simple truth of the gospel. Let the 
engineers of the gospel train pnt on breaks ; let the 
commander of the army of the faithful call a halt, 
not in good works, but in the mad rush from the 
true path. Like the prophet restorer of Israel, let 
there be an exhortation to " ask for the old paths, 
where is the good way, and walk therein. " These 
old paths are not the ones worn by human tradition, 
but those clearly traced by Christ and his apostles. 
They are the gospel paths that lead to the everlast- 
ing city of God. 

Among the things fundamental and necessary to 
be heeded and maintained, may be mentioned : 1. 
The absolute personal being and authority of God. 
2. That Jesus Christ is the only begotten of the 
Father, who "was born of the seed of David accord- 
ing to \h.Qfles?t, but who was declared to be the 8on 
of God with power according to the spirit of holi- 
ness, by the resurrection from the dead." Christ is 
the Emmanuel, the God with us, with one human and 
one divine parent. That " Jesus is the Christ, the 
Son of the living God," is, after all, the creed truth 
of the Bible, and the thought must not be expur- 
gated from it, nor the truth and confession elimi- 
nated from the Christian formulas. JSTo "higher" 
(lower) "criticism" or modern platitudes and doubt, 
can take away this central proposition, dependent 
upon which is the whole Christian system. Chris- 
tianity stands or falls with the proposition. 3. 



74 THE IOWA PULPIT. 

Nearly allied to the last proposition stands the di- 
vine inspiration, all-sufficiency and absolute author- 
ity of the Holy Scriptures. " The Bible, the whole 
Bible, and nothing but the Bible, is the religion of 
Protestants. " By this it was not meant that the 
Bible was intended, except by general principles, 
to provide for every contingency and expediency 
that may arise in the varied relations of life. But 
in everything relating to Christian doctrine and or- 
dinance it is all sufficient and imperative. 4. The 
alien sinner must believe upon Christ as the Son of 
God, he must repent, and he must be baptized in the 
name of the Father, Son and Holy Spirit. These 
things are clearly involved in the "things that began 
to be spoken by the Lord, " in the gospel. 5. Chris- 
tians are the light of the world, the salt of the earth, 
and must keep themselves pure, must not "forsake 
the assembling of themselves together, " nor fail to 
weekly commemorate the Lord's death and suffer- 
ing. To use a political term of recent origin, " stal- 
wart" Christians are demanded. By this is not 
meant stubborn, fossilized fogies, who simply swing 
upon the skirts of progress, and mistake their own 
whims for the gospel, and the traditions of the 
fathers for infallible revelation. Christianity cannot 
progress, but Christians can ever progress in knowl- 
edge, holiness and labors. Other matters to be 
heeded will readily suggest themselves to the Bible 
students. 

HI. It is now in order to inquire why we should 
" give the more earnest heed to these things. " 1. 



THIIfGS TO BE HEEDED. 75 

There is great danger that we may " let them slip, " 
" lest we drift away from them. " The danger is 
not that the well grounded Christian shall suddenly 
drop, or cast from him either the doctrine or the 
practice of his religion. A strong religious life is a 
growth, not an instantaneous acquirement. We 
come into the Church of Christ as new born babes and 
must feed upon the sincere milk of the Word, that 
we may grow thereby. At first we are weak in faith, 
experience and spiritual power ; but by diligent 
study, prayer and works, we grow to be strong in 
the Lord. So the falling away from Christ theoretic- 
ally and practically, is a gradual, often almost im- 
perceptible process. As one stands and looks upon 
the young and rapidly growing oak, yet perceives 
no deepening of roots, broadening of trunk or raising 
of branches ; so in looking upon the decaying tree, 
no present rottening is perceived, yet the work of 
decay, though gradual, is certainly going on. In 
either case it is only by comparisons separated by 
considerable lapse of time, that the changed condi- 
tions are clearly detected. So it is with a Christian 
both in his growth and in his apostasy. 

Some of the pre-monitions of the apostacy of this 
letting slip our religion, may be noted : The party 
affected begins to sit farther back in the audience ; 
takes less part in the prayer-meeting, Sunday school 
and other church work; begins to absent himself 
from the meetings of the brethren ; to speak of the 
church work as what "they" are doing instead of 
" we ; " finds fault with the preacher, the officers and 



76 THE IOWA PULPIT. 

the memlbers ; is found more and more in the com- 
pany of the scoffers ; begins to spealv lightly of the 
Scriptures and of religion ; grows in this till he be- 
comes a blaspheming infidel, denying the Lord that 
bought him. ISTo thing was farther from his 
thoughts when he began his retrograde movement, 
than that he would ever reach this depth of hopeless 
wretchedness. Perhaps when he began to forsake the 
assembling of the brethren, it was with the delusion 
that he would do just as well by staying at home 
and reading his Bible ; and when he left the church 
he thought he could and would live just as good a 
Christian life out of the church as in it. What a 
delusion ! Little by little, little by little, the teach- 
ings of the Master and the life predicated thereon, 
have slipped from him, leaving him in mental whirl- 
pools of doubt, and a moral wreck. No wonder the 
grand old apostle admonishes us to " give the more 
earnest heed to the things we have heard, lest at 
any time we should let them slip. " 

2. As a consequence of allowing ourselves to drift 
away from the teachings of Jesus, we shall certainly 
neglect and lose the " great salvation. " It will be 
noticed that it is not necessary to formally spurn or 
refuse this great salvation, to lose the great blessings. 
It is enough simply to neglect it. The measure of 
our appreciation of tliis great salvation will depend 
upon the estimate we place upon the danger and the 
certainty and importance of rescue. " Salvation " 
pre-supposes danger as " justification " pre-supposes 
accusing. A " great salvation " pre-supposes a great 



THUSTGS TO BE HEEDED. 77 

danger. If, as nsed to be taught "by some, man can- 
not escape the punishment due to his sins ; if there 
is no resurrection of the hody ; and if there is no 
future hell; then wherein is the true greatness of 
this salvation ? What high incentive to give the more 
earnest heed to the terms of this salvation ? Simply 
very little. But when we recognize that man is far 
away from God by transgression, but can be brought 
nigh by the blood of Jesus, and have his sins all 
blotted out and their just punishment estopped ; that 
Jesus told the truth when he said, " I am the resur- 
rection and the life " — that the bodies of the saints 
shall be gloriously saved , from the grave by Jesus 
Christ and made immortal ; that the bottomless pit 
and the second death yawning for the sin-stricken 
souls of the world, have no power over the obedient 
to the words spoken by Jesus, oh, how great does 
the salvation appear ! 

As the apostle approaches the grand conclusion 
of this most extraordinary letter, he says in thunder 
tones of anxious warning to those about to slide 
from the truth : '' Let us hold fast the confession of 
our hope that it waver not, for he is faithful that 
promised ; and let us consider one another to pro- 
voke unto love and good works ; not forsaking the 
assembling of ourselves together as the custom of 
some is, but exhorting one another ; and so much 
the more as ye see the day drawing nigh. For if ye 
sin wilfully after that ye have received a knowledge 
of the truth, there remaineth no more a sacrifice for 
sins, but a certain expectation of judgment, and a 



78 ' THE IOWA PULPIT. 

fierceness of fire wMch shall devour the adversaries. 
A man that liatli set at naught Moses' law dieth 
without compassion on the word of two or three wit- 
nesses ; of how much sorer punishment think ye, 
shall he he thought worthy, who hath trodden under 
foot the Son of God, and hath counted the blood of 
the covenant wherewith he was sanctified, a common 
thing, and hath done despite to the Spirit of Grace. " 
For we know him who hath said, vengeance belong- 
eth unto me, I will recompense. And again, " The 
Lord shall judge his people. It is a fearful thing 
to fall into the hands of the living God." (Heb. 
10:23-31.) 

It will be observed that the language, " counting 
the blood of the covenant wherewith he was sancti- 
fied a common thing," etc., can apply only to those 
who have been once in a saved state. Before such 
declarations the old doctrine of " once in grace al- 
ways in grace," must fall. Men may sin and be 
forgiven, but those "who were once enlightened, and 
having tasted of the heavenly gift, and were made 
partakers of the Holy Spirit, and tasted the good 
word of God and the powers of the age to come, 
and then fall away, it is impossible to renew them 
again to repentance; seeing they crucify to themselves 
the Son of God afresh and put him to an open shame." 
(Heb : 6:4-6.) Those that so far apostatize as to deny 
the merits of the blood of Jesus, cannot be brought 
to repentance, hence cannot be saved. " There is a 
sin unto death ; not concerning this do I say that he 
should make request. AU unrighteousness is sin: 



THIJSTGS TO BE HEEDED. 79 

and there is a sin not unto death" (1 John 6:16, 17.) 
These sins are of the same class in effect as the "sin 
against the Holy Spirit that shall not he forgiven in 
this world nor the world to come." (Matt. 12 : 32.) 
There remains a fearful looking forward to that justly 
terrible retribution. As the fashionable tippler does 
not expect to become a comfirmed drunkard, no more 
does the Christian just beginning his downward 
course, expect to reach such fearful depths of apos- 
tasy. Oh brother Christian be admonished " to give 
the more earnest heed to the things that were heard 
lest haply we drift away from them." Heaven 
with its eternal, full salvation, is above you, and the 
words of Jesus are in your hands. Be inspired by 
the one and guided by the other. Hell with its eter- 
nal torments, society of the damned, and angels 
fallen, is below you, yawning to swallow you up. 
The descent is easy, gradual, and seemingly enti- 
cing. Be not deceived. Keep your feet in the 
"highway of holiness." Cling to the rock that 
is high. Give earnest heed to Him that spoke as 
never man spoke , and all will be well. Amen. 




F. WALDEN. 



F. WALDEN. 




preaciicr iias been more promineDtly connected with 
the work in Iowa, than Freeman Walden. Born in 
Floyd county, Indiana, March 18, 1839. His father, 
Dr. Joseph Walden, was born and raised in Connecti- 
cut, where the Walden family trace their ancestry 
back to 1661. His mother's maiden name was Khoda 
Sparks, born in Tennessee, and raised in Indiana. 

Dr. Walden removed to the Territory of Iowa in 1846, and 
settled in Mahaska County, not far from Oskaloosa. Here 
Freeman grew up to manhood. His father dying when he was 
but fourteen years old, left him to make his way in the world, 
under the disadvantages of poverty and orphanage, as best he 
could. He had the usual advantages of the district schools, 
and by improving them in winter, and working by the month 
in summer, with economy, he was enabled to enter a select 
school in Oskaloosa, in 1855, taught by Geo. W. Drake. 

By the kindness of Mr. Drake, in taking him into his family 
and boarding him for doing chores, etc., he was enabled to 
continue in the school with limited means, nearly a year. He 
then went to work in a saw mill to earn money with which to 
prosecute his studies, but meeting with a slight injury he gave 
up his place in the mill, and by the advice of Prof. Drake, 
sought and obtained a school when but seventeen years old. 

He continued teaching and attending school alternately for 
about six years ; his teacher for the most part being Prof. A. 
Hull, now of Oskaloosa College, to whom Bro. Walden feels 
that he owes more, for whatever mental training he received, 
and for his start in the ministry, than to any other man. It 
was during this time, April, 1859, that he confessed Christ, 
6 81 



82 THE IOWA PULPIT. 

and was baptized by J, B. Noe. He was influenced to cast his 
lot among the Disciples, by hearing a discussion on the action, 
subject, and design of baptism, between Aaron Chatterton, 
Disciple, and F. W. Evans, Methodist. 

At the time he united with the church, he had not the 
remotest idea of preaching, but by being called on by the 
elders from time to time to exercise in the congregation, it 
suggested to his mind, that he ought to prepare for these, to 
save himself from embarrassment, and from this he gradually 
grew into a preacher, in less than a year. 

In the autumn of '61 he quit school, and in the Spring of 
'62 began preaching for the church at Albia, and teaching the 
higher branches in a select school, conducted by himself and 
J. C. Sellers. 

In August of the same year, he was married to Miss Mary 
Olivia Berry, who has faithfully stood by him in the work of 
the Gospel, from that time to this. 

The double work of preaching and teaching school proving 
too great for his physical strength, he abandoned the latter, 
devoting his whole powers to the ministry. Hence, in the fall 
of 1863, he removed to Lee County, and preached for the 
church at Lost Creek, till the spring of 1865, when he went to 
Columbus City, and preached for the church there till autumn, 
1867. During his stay there, he preached and held meetings 
at various places, and was again called to Albia, where he con- 
tinued six years, adding about 500 to the church during that 
time. He also held protracted meetings at several places, and 
held a public discussion with John Hughes, a Universalist. 

In 1873, he resigned at Albia, and accepted the position of 
Financial Agent of Oskaloosa College, which he held for one 
year, and then visited New England, and spent two months in 
the employ of the Evangelizing Board thei;e. He held meet- 
ings in Maine, New Hampshire and Massachusetts. 

On his return, he held a meeting at Steubenville, Ohio, and 
was invited to become pastor of the church there. Accepting, 
he removed there in the spring of 1875. But the smoke of the 
city, so affected his throat, that he asked to be released, and 
returned to Iowa. 

He spent one year with the church at Charles City, and then 
bought a fruit farm at Albion, moved to it January 1, 1877, and 



F. WALDEIT. 83 

preached for Liscomb, Bethel, Bangor and Albion churches 
for about four years, and gained some notoriety as the 
*• Strawberry man." 

Id. 1881, he moved to Illinois, and preached a year and a half 
for the church at Old Bedford, McDonough County, when, hav- 
ing sold his fruit farm, he was invited to locate with the church 
at DeSoto, Iowa, his present field of labor. 

He has beeiv Secretary of the State Convention quite often, 
was a trustee of Oskaloosa College twelve years, and is now on 
the Board of Drake University. 

He has contributed to the columns of the religious press 
quite freely, and is the author of a tract on the '' Indwelling of 
the Holy Spirit," a pamphlet on the " Sabbath Question," and 
a ** Treatise on the Culture of Small Fruits." 

In personal appearance : fair complexioned, blue eyes, large 
head, and a little bald, about five feet ten inches in height, 
and weighs about 160 pounds. 

In style as a speaker : deliberate, full rounded periods, posi- 
tive, without flourish, but with force, his points are put with 
mphasis. He has rigid regard for accuracy in thought, as 
well as in the dress in which it is to appear. 

He bears acquaintenance, and proves to be more compan- 
ionable and fraternal than you will at first suppose him to be. 
And being ever ready to aid every good work, he is a most val- 
uable yoke-fellow among the preachers of Iowa. 



WHAT SAVES THE SINNER? 



F. WALDEN. 




For all have sinned and come short of the glory of God; be- 
ing justified freely by his grace through the redemption that is 
in Christ Jesus. Rom. 3 :^3, 24. 

HAT all men are sinners and need a Savioi 
is taught both by the Scriptures and by the 
history of the human race. History is largely 
made up of wars and strife. If men were 
not sinners would they so often stain their 
hands in each other's blood ? The very language we 
use tells the sad story that man is fallen. Trench 
has forcibly said: "It needs but to open a dic- 
tionary, and cast our eye thoughtfully down a few 
columns, and we shall find abundant confirmation 
of this sadder and sterner estimate of man's moral 
and spiritual condition. How else shall we explain 
this long catalogue of words, having all to do with 
sin or with sorrow or with both? We may be quite 
sure that they were not invented without being 
needed, and they each have a correlative in the 
world of realities. I open the first letter of the 

85 



86 THE IOWA PULPIT. 

alplialbet ; what means this ' All, ' tMs ^ Alas, ' these 
deep and long-drawn sighs of humanity, which at 
once encounter me there ? And then presently there 
meet me such words as these, ' Affliction, ' ' Agony, ' 
' Anguish, ' ' Assassin, ' ' Atheist, ' ' Avarice ' and a 
hundred more, words you will observe, not laid up 
in the recesses of the language, to be drawn forth 
at rare opportunities, but many of them such as 
must be contiDually on the lips of men. And in- 
deed, in the matter of abundance, it is sad to note 
how much richer our vocabularies are in words that 
set forth sins, than in those that set forth graces. " 
(See Trench on the Study of Words, lecture III). We 
are sinners all. Sin has stained our history and 
colored our language. We need not dwell longer 
on this picture. What is the remedy ? 

Sin is transgression of law, — ^it is lawlessness.' 
All laws have penalties, so sin brings on us the pen- 
alty of God's violated law. How can we escape that 
penalty ? Some fallacious answers are given to this 
question. One of these misleading answers is given 
by the moralist. He practically says: "I know 
that I have sinned, have come short of the glory of 
God and have incurred the penalty of his violated 
law, but I don't see the need of becoming a cjj^urch 
member, of confessing Christ and obeying him, but 
I will try from this time on to live a moral life and 
reckon that God will count the good I do as equal 
to the wrong I do, and thus square the account. " 
Not a few take about this view of the escape from 
sin : so much goodness to balance so much sinning. 



WHAT SAVES THE SINNER? 87 

Now the fallacy in tliis is that our own goodness 
can in no wise reach back and remove the penalty 
already incurred. If this is once rightly understood 
no one will depend on his own morality to save him 
from his past sins. This may be understood by an 
illustration. Suppose a man steals a horse. The 
penalty is incarceration in the penitentiary for a 
period of one or more years. Suppose after the 
man has stolen the horse, he gets to reflecting about 
the matter and concludes that as '' murder will out " 
so will horse stealing and that sooner or later he 
will be found out and disgrace will come upon his 
family. So he quits and for one year he steals 
nothing, he strictly keeps all this time the law he 
had violated. But in some way the crime is found 
out and the man is arrested and brought before the 
court. What lawyer could be found that would 
ask the court to dismiss the prisoner on the plea 
that he had kept the violated law for twelve months 
since he committed the crime ? The answer would 
be that it was his duty to keep the law if he had 
never violated it, and that nothing can be carried 
back to settle up the old account. The fact is that 
the man is just as guilty of the crime of horse stealing 
at the end of one year as he was at the end of one day, 
and he would be at the end of two years, five years, 
ten years, any number of years. Human govern- 
ments have statute limitations for some crimes, on 
account of the imperfections of all human arrange- 
ments, but there are no limitations of this kind in 
God's government. The man that steals a horse 



do THE IOWA PULPIT. 

can get rid of the penalty only in one of two ways ; 
one is to suffer out the penalty and the other is to 
be forgiven. If he is not forgiven and has not suf- 
fered out the penalty, then it hangs over him, with- 
out statute limitation, as long as he remains a sub- 
ject of that government even should that be forever. 
From this illustration we can see that the subsequent 
keeping of a violated law does not remoTte tlie pen- 
alty already incurred. No one would think of de- 
njdng this rule when applied to human government, 
then why should we expect anything different when 
applied to the divine government ? Just here is the 
mistake of the moralist, he depends on the keeping of 
God's violated law to save him from the penalty of 
his past sins. If he could keep God's law perfectly, 
still there would remain those past offences with 
the penalty still hanging over him. But he cannot 
keep God's law perfectly, no one can do that even 
though he may be a follower of Christ, so that pen- 
alty grows heavier all the time. This makes the 
outlook of the man who depends on his own worth 
a hopeless one. But the moralist may ask. Why 
cannot my good deeds be counted as an off-set to my 
sins as well as the good deeds of a man who is a fol- 
lower of Christ ? They can ; but it is a grievous mis- 
take to suppose that any man's good deeds remove 
the penalty of sin. Our redemption is in Christ and 
is freely bestowed by the grace of God if we come 
into Christ and remain in him. Let us read again 
our text : " For all have sinned and come short of 
the glory of God ; being justified freely by his grace 



WHAT SAVES THE SmNEE? 89 

through the redemption that is in Christ Jesus. " 

Here we see that our justification does not rest on 
the merit of our good deeds whether many or few 
but on the redemption that is in Christ Jesus. The 
same idea is in the mind of the Apostle when in his 
epistle to the Philippians he says that he was will- 
ing to suffer the loss of all things that he might 
win Christ and be found in him, not having his own 
righteousness which is of the law, but that which is 
through the faith of Christ, the righteousness which 
is of God by faith. (See Phil. 3:. 8, 9). Now that 
righteousness which is of the law, here spoken of by 
the Apostle, must refer to that righteousness that 
consists in keeping the law which he had violated. 
That Paul calls his own righteousness, just the kind 
of righteousness that the moralist must depend on 
so longs as he stays away from Christ, but it is not 
sufiicient. The Apostle was willing to suffer the loss 
of all things and count them but refuse rather than 
depend upon that righteousness instead of the 
righteousness of Christ. What the Apostle calls the 
righteousness of Christ in his epistle to the Philip- 
pians, he calls ^' the redemption that is in Christ 
Jesus " in our text in his epistle to the Romans. We 
must come to Christ if we would have this ri«ht- 
eousness, this redemption, and not stay away and 
depend on our own good deeds as the moralist is 
wont to do. 

Again we may see the need of coming to Christ if 
we study the context in which our text is found. 
The church in Rome, we gather from the body of 



90 THE IOWA PULPIT. 

the e]3istle to the Romans, was composed of those 
who had previously been Jews and Gentiles. There 
was more or less strife between these two classes 
of Christians wherever they Avere to be found. 
Rome was no exception to this state of things. The 
Jew was constantly claiming that because he had 
been circumcised and had kept the law of Moses, 
he occupied a higher position in the kingdom of 
Christ. He held his Gentile brotlier in contempt 
and was not willing to accept him as an equal in 
Christ. This seems to have been the state of things 
in the church at Rome wlien this epistle was written. 
After the introduction, which comprises the first 
seventeen verses in the first chapter, there is given 
a list of the sins of the Gentiles. This brings us to 
the close of the first chapter. This list of sins is a 
fearful one and shows to what depths of iniquity sin 
will lead men when they are "without God and 
without hope in the world." The Jew would be 
disposed on reading this much of the epistle to say : 
" This is what we have been claiming all the time, 
that the Gentiles are sinners above all others and 
must not be placed on an equality with us in the king- 
dom of Christ. " But he reads on and he finds the 
second chapter opening with these words : " There- 
fore thou are inexcusable, O man, whosoever thou 
art that judgest. " This calls a halt on his haste in 
condemning the Gentile. He reads on : " for where- 
in thou judgest another, thou condemnest thyself; 
for thou that judgest doest the same things. " This 
is discouraging to the boasting and condemning 



WHAT SAVES THE SINNEE ? 91 

Jew and by the time lie lias finished this second 
chapter he learns that though he is a Jew and rests 
in the law and makes his hoast of Grod and knows 
his will and approves the things that are more ex- 
cellent, being instructed out of the law, yet this 
turns out rather to his grief than to his joy. Though 
he made his boast of the law, yet, the Apostle tells 
him that through the breaking of the law he dis- 
honored God. Then he reads this stunning sen- 
tence : ''For the name of God is blasphemed among 
the Gentile through you, as it is written. For cir- 
cumcision verily profiteth, if thou keep the law ; but 
if thou be a breaker of the law, thy circumcision is 
become unclrcumcision. " So the Jew is condemned 
by the very law in which he boasts and his circum- 
cision is rendered null and void by his breaking of 
the law. Surely he ought not to claim any advan- 
tage over the Gentile. The Jew is supposed to see 
this and ask in the opening of the third chapter : 
"What advantage then hath the Jew, or what 
profit is there of circumcision ? " These questions 
and several others are answered by the Apostle, till 
we come to the ninth verse where the Jew in despair 
asks: "What then? Are we better than they?" 
The answer of the Apostle is : " No, in no wise ; for 
we have before proved both Jews and Gentiles that 
they are all under sin. " Then follows a long list 
of quotations from the Old Testament to prove the 
universal sinfulness of the human family. " There 
is none righteous, no, not one. " The Jews have had 
a written law, and the Gentiles have had the law — 



92 THE IOWA PULPIT. 

some standard of right and wrong — written in their 
hearts, yet the law of right and wrong never was 
and never can be a means of justification. Its pur- 
pose is to make all feel that they are sinners and 
need a redeemer. Hence, the Apostle says : (Rom. 
3 : 19, 20,) " Now we know that what things soever 
the law saith, it saith to them who are under the 
law ; that every mouth may be stopped, and all the 
world may become guilty before God. Therefore 
by the deeds of the law there shall no flesh be justi- 
fied in his sight ; for by the law is the knowledge of 
sin. " So the Jew though he had the law was not 
justified by it, for its purpose was to stop his mouth, 
make him feel guilty and thus bring him to the 
knowledge of sin. What was true then, is true now, 
we are never justified by that law the breaking of 
which makes us sinners. Justification comes 
through the merit of Christ which is freely bestowed 
on us as a work of grace. This is just what the 
Apostle wanted to make the church at Rome feel. 
They were all sinners, all were condemned and when 
they came into the kingdom of Christ they came in 
on account of the redemption that is in Christ Jesus, 
and hence stood on an equality so far as their rights 
there were concerned. They all needed his redemp- 
tion and he paid the same price for each one. A 
colored man once arose and spoke in the social 
meeting where I was. He began by saying : "Breth- 
ren I am worth as much as any of you. " I hung 
my head fearing that he was going to boast of his 
own worth, but he went on : "It took the blood of 



WHAT SAVES THE SINNER? 93 

Christ to redeem me, and it took the blood of Christ 
to redeem you ; he paid the same price for us all. " 
I lifted up my head and said : " Thank the Lord for 
that speech. " A poor man once approached the 
communion table when the Duke of Wellington was 
seen approaching. Some one touched the poor man 
and said : " Wait a minute, the Duke is coming. " 
The Duke laid his hand on the poor man's shoulder 
and said : " Don't depart on my account, we are all 
equal here. " That is the true Christian idea. We 
are all equal so far as our rights in the kingdom of 
Christ are concerned. That was what the Apostle 
aimed to make the brethren at Rome feel. They 
were all redeemed with the same price and hence 
were equal. Boasting was excluded not by the law 
of works but by the law of faith. 

Let us look somewhat closer into this work of re- 
demption and we shall see still more clearly what 
saves the sinner. Our text says that we are justi- 
fied freely by his grace through the redemption that 
is in Christ Jesus. By turning to Eph. 1:7, we 
read, "In whom we have redemption through his 
blood, the forgiveness of sins, according to the riches 
of his grace. " From this scripture we learn that it 
is the blood of Christ that redeems. In harmony 
with this is the language of the Savior when he in- 
stituted the Lord's Supper. Handing the cup to the 
disciples he said : " Drink ye all of it ; for this is 
my blood of the new testament, which is shed for 
many for the remission of sins. " (Matt. 26 : 27.) 
The beloved disciple likewise says : " K we walk in 



94 THE IOWA PULPIT. 

the liglit, as he is in the light, we nave fellowship 
one with another, and the blood of Jesns Christ his 
Son cleanseth us from all sin. " (1 John 1 : 7.) Kin- 
dred to this is the saving of the Apostle in the epis- 
tle to the Hebrews : " For if the blood of bulls and 
of goats, and the ashes of an heifer sprinkling the 
unclean, .sanctifieth to the purifying of the flesh ; 
how much more shall the blood of Christ, who 
through the eternal spirit offered himself without 
spot to God, purge your conscience from dead works 
to serve the living God. " Thus we find, that turn 
where we will in the New Testament we find that 
we are saved by the blood of Christ. The blood of 
Christ is the procuring cause of our salvation. When 
salvation is ascribed to what we do, it is only in the 
sense that these acts of ours bring us to " the foun- 
tain filled with blood drawn from Tmmanuel's 
veins, " and not that they save by any intrinsic 
merit they have in themselves. Thus it is said that 
faith saves us, repentance saves us, confession saves, 
baptism saves us, hope saves and so on, yet none 
of these things really take awaj^ our sins. The blood 
of Christ and that alone takes away the stains of 
sin. This is the great doctrine of Protestantism as 
opposed to the Roman Catholic doctrine of Superer- 
ogation. The Roman Catholic holds that a man 
can do more than his duty and whatever is done in 
this way can be applied to his past sins or those of 
any one else. This is rejected by all Protestants as 
contrary to both Scripture and reason. Nothing can 
furnish the ground for the remission of our past 



WHAT SAVES THE SINITER ? 95 

sins but the merit of the blood of Christ. When the 
sinner is redeemed he can sing : 



** Christ has paid it all, 
All the debt I owe ; 
Sin had left its crimson stain, 
He washed it white as snow. " 



When we have passed the pearly gates and take 
our stand with the redeemed in heaven, we will not 
be praising ourselves for the good things we have 
done whereby we have been redeemed, but realizing 
that we have washed our robes and made them 
white in the blood of the Lamb, we will cry out in 
the joy of our hearts : "Unto him that loved us, and 
washed us from our sins in his own blood, and hath 
made us kings and priests unto God and his Father ; 
to him be glory and dominion forever and ever, 
Amen. " 

Again, as salvation is a free gift bestowed on us 
through the merit there is in the blood of Christ, we 
may ask, Upon whom is this grace bestowed? Is 
it bestowed upon all men ? So far as I know no one 
advocates that all men will be saved through the 
redemption there is in Christ Jesus. True, there are 
men who maintain the doctrine of the salvation of 
all mankind, but not through the blood of Christ. 
Universalists maintain either that there is no pun- 
ishment for sin in the next world, or if there is, that 
the sinner pays the full penalty by suffering it out. 
In either case there is no redemption through the 



96 THE IOWA PULPIT. 

blood of Christ. We know that all men are not 
saved from sin in this life through the redemption 
of Christ, for some reject him and even blaspheme 
him to the very hour of their death. Then, if in the 
next world, the sinner suffers out the full penalty 
for his sins he owes nothing to the blood of Christ. 
The doctrine that the sinner must suffer out the full 
penalty for his sins, which is held so far as I know, 
by all Universalists, has no salvation in it, has no 
redemption through the blood of Christ in it, has no 
mercy in it, has no forgiveness in it, has no pardon 
in it, has no grace in it, and in short has nothing in 
it but the cold demands of justice that demands the 
payment of the last farthing. But can the sinner 
suffer out the full penalty of violated law and thus 
reach heaven independent of the mediation of Christ ? 
He cannot. Among other reasons for saying he 
cannot, this one is sufficient. Had it been possible for 
fallen man to meet the full demands of violated law 
and finally to have come off free from sin and all 
its stains, Grod would not have sent his Son into the 
world to die on the cross, and in this way to extend 
pardon to him, for God never does for man what 
man can do for himself. Had it been possible for 
man to have extricated himself from the thraldom 
of sin, it is reasonable to believe that God would 
have left him to do so. The analogies of nature 
teach us that God does no unnecessary work. But 
the doctrine of pardon, forgiveness, remission of sins, 
redemption, salvation through the blood of Christ, 
abounds in both the old testament and the new. 



WHAT SAVES THE SINISTER? 97 

Hence, man could not save himself and God has had 
mercy on him in the gift of his Son. 

But the question remains still unanswered. Upon 
whom is the gift of redemption bestowed ? The an- 
swer is, TJjpon the obedient believer. Let a few 
among many Scriptures suffice. " Though he were a 
Son, yet learned he obedience by the things which he 
suffered ; and he being made perfect, he became the 
author of eternal salvation unto all them that obey 
him. " (Heb. 5 : 8, 9.) " Not every one that saith . 
unto me, Lord, Lord, shall enter into the kingdom 
of heaven, but he that doeth the will of my Father 
who is in heaven." (Matt. 7: 21.) ''And to you 
who are troubled rest with us, when the Lord Jesus 
shall be revealed from heaven with his mighty 
angels, in flaming fire taking vengeance on them 
that know not God, and that obey not the gospel of 
our Lord Jesus Christ. " (II Thes. 1 : 7, 8.) From 
these Scriptures it is readily seen that obedience is 
necessary. There is no obedience where there is no 
faith, hence it is proper to say that faith and obe- 
dience are necessary to qualify the sinner to receive 
the gift of redemption through the blood of Christ. 
This obedience on the part of the sinner does not 
earn salvation, but simply brings him to where it is 
given. To some minds it may not appear clear 
how salvation can be a free, unmerited gift and the 
work of grace, if obedience is necessary. But a free 
salvation can be conditional, but complying with 
the conditions does not earn the gift. What we do 
in complying with the conditions of salvation pays 



yo THE IOWA PULPIT. 

nothing to the giver, but simply fits ns for its reception. 
K I go a thousand miles to receive a gift from a friend, 
my traveling though attended v^^ith much toil and 
labor to me, makes no return to him, he is none the 
richer because of my struggles. Just so with reference 
to our salvation. We must believe, repent, confess 
Christ before men, be baptized, watch and pray and 
work, and yet all these things return nothing to 
God and could not by any merit in themselves, 
either separately or combined, remove the penalty 
of one single sin. Had not Jesus died and opened 
the way to salvation through his shed blood, all we 
could do would have left us still " without God and 
without hope in the world." From the premises 
now before us two things appear perfectly clear : 
'First, salvation is a free, unmerited gift, secured to 
us through the blood of Christ ; and secondly, we 
must be obedient believers in order to secure this 
salvation. 

Now certain deductions can be made from these 
conclusions that are highly important to us : 

I. There is a difference hetween what saves the 
sinner^ and what the sinner must do to he saxed. 
The blood of Christ saves him, that is clear. Let us 
never lose sight of this great fact. But he must 
come to the blood of Christ by whatever steps God 
has appointed, but these steps do not save orly as 
instrumental causes. The real procuring cause 
is the shed blood of Christ. When salvation is 
ascribed to these steps on the part of the sinner, this 
is done by a kind of accommodation of the term. 



WHAT SAVES THE SUMNER? 99 

Let US take a case as an illustration. Jesus said 
to tlie woman who had come unbidden to the house 
of Simon and had washed his feet with her tears 
and had wiped them with the hair of her head. 
" Thy faith haih saved thee ; go in xoeace. " (Luke 
7: 50.)- Here salvation is ascribed to the woman's 
faith, but the context shows that Jesus had saved 
her for he had forgiven her sins, and in this sense 
she was saved. So when he said that her faith had 
saved her we are to understand that her faith had- 
enabled her to be saved, had brought her to the feet 
of the Savior in humble penitence. In the same 
manner are we to understand the matter when we 
find salvation ascribed likewise to repentance, con- 
fession, baptism and works. These do not save by 
any merit in themselves but they are the steps we 
take to come into Christ and are necessary. People 
sometimes difier as to what steps the sinner must 
take in coming into Christ. Some say that by 
"faith alone" the sinner comes into Christ. When 
by " faith alone " it is meant to exclude those acts of 
faith, repentance, confession and baptism, then such 
a position is clearly in conflict with the teachings 
of the Savior and his Apostles. By reading the great 
commission as found in Matthew, Mark and Luke 
and by following the Apostles as they carry out that 
commission on the day of Pentecost and on other 
occasions, we learn that the sinner must believe, 
repent, confess Christ before men, and be baptized 
in order to the remission of sins. Some, however, 
strenuously oppose making baptism one of the con- 



100 THE IOWA PULPIT. 

ditions of the remission of sins. But baptism is 
clearly tanght to be for the remission of sins in 
Acts 2: 38, and is so understood by the leading 
scholars of all denominations, (See the comment- 
aries of Hackett, Olshausen and Lange on this pas- 
sage.) Superficial thinkers have often charged on 
us that in holding to baptism for the remission of 
sins we teach a "water salvation" or baptismal re- 
generation. Such a charge grows out of either ig- 
norance or spite. Very far are we from holding to 
any efficacy in water. There is not water enough 
in the ocean to wash away a single sin. Only the 
blood of Christ, as we have seen before, can do that. 
But baptism administered to a penitent believer 
brings him in humble submission to the authority 
of Christ, and while baptism may thus be said to 
save him, it by no means takes the place of the 
blood of Christ, nor does it save him in the sense in 
which the blood of Christ cleanses him from all sin. 
Let us not confound that which actually takes away 
the stains of sin by its own intrinsic merit and that 
which is only one of the steps by which we come 
into Christ. And because neither baptism nor any 
other human act has the power to cleanse from sin, 
let us not think that it is not necessary and may be 
dispensed with. The Savior knows best. We must 
be loyal to him. 

n. Tlie value of loliatever we do in coming into 
Christ is owing to its appoint7fient to that end. 
We are compelled to stand by this deduction or as- 
sume that there is intrinsic merit in human acts to 



WHAT SAVES THE SmNER? 101 

save from sin. But we cannot do that unles we 
abandon the distinctively Protestant ground that 
all merit in redemption from sin is in the blood of 
Christ. Let us illustrate this position by referring 
to the case of Naaman, the leper. The leprosy that 
prevails in the East is an incurable malady by 
human means. The great Syrian captain was 
directed by the prophet Elisha to go and wash him- 
self seven times in the river Jordan. I^aaman was 
not willing to do this at first and was about to de- 
part to Damascus. He must have looked at this 
requirement too much as some are disposed to look 
at God's appointment in these days. Surely there 
can be no efficacy in the waters of the Jordan to 
heal a leper, and if he must dip himself in water, 
better go back to Damascus where there are two 
rivers, the Abana and Pharpar, " better than all the 
waters of Israel. " But his servant prevailed on 
him to do as the prophet had demanded and he did 
so " and his flesh came again like unto the flesh of 
a little child, and he was clean." (2 Kings, 5.) 
Now this is a beautiful and forcible illustration for 
us. There is no efficacy in the waters of the Jordan 
to heal the leprosy. Why did it heal Naaman then ? 
Solely because it was God's appointment to that 
end. God did the healing and Naaman placed him- 
self in proper relation to God's government by doing 
as the prophet directed. So faith, repentance, con- 
fession, baptism and whatever else we may be com- 
manded to do cannot by any merit in themselves 
saves us from sin, but by doing what is commanded 



102 THE IOWA PULPIT. 

we place ourselves in proper relation to the author- 
ity of Christ and he heals us. 

We must then do whatever Christ commands us 
to do and all that he commands and nothing more. 
If we do something that he has not commanded it 
will be of no avail for the value of what we do is 
owing to its appointment. Self-inflicted tasks 
or punishments then, such as Roman Catholic 
penance, can be of no avail, they lack the authority 
of Christ, the thing absolutely essential to their 
value. So we must not alter, change or modify the 
commands and ordinances of the Lord, for thereby 
we neutralize the authority of Christ. Christ must 
in all things be supreme. 

in. It follows from what we now have deduced 
that one tiling appointed of the Lord in order to 
salvation is just as good as another. 

This must be so, for the intrinsic merit is not in 
what we do but in the blood of Christ, and the value 
of what we do grows out of its appointment to that 
end. If we keep this last deduction in mind we 
shall be done with all quibbling about the Lord's 
appointments and simply ask like the awaked Saul 
"Lord, what wilt thou have me to do. " 

Such then is the plan of redemption. Man is a sin- 
ner ; the penalty of God's violated law hangs over 
him ; he cannot remove that penalty by keeping the 
violated law ; if he undertakes to suffer out that pen- 
alty it will ruin him forever ; he needs to be par- 
doned ; Christ has come to redeem him and for that 
purpose shed his blood on the cross; that blood 



WHAT SAVES THE SINNEK? 103 

alone can cleanse liim from sin ; he must submit to 
the authority of Christ before this blood-bought re- 
demption can be his. sinner, back to Christ, flee 
to him. 

*' Come you sinners, poor and needy, 
Weak and wounded, sick and sore : 
Jesus ready stands to save you, 
Full of pity, love and power. " 




D. R. DUNGAN, 



B. R. DUISTGAN. 




AVID ROBERTS DUNGAN, the subject of this 
sketch, was born in Noble County, Indiana, May 
15, 1837. His father, James Dungan, was born in 
Beaver County, Pennsylvania, October 5, 1807. The 
great grandfather was one of the first settlers west of 
Pittsburg and one of the first purchasers of land 
under our government in the State of Pennsylvania. 
He is said to have been a descendant of the Earl of Dungannon, 
but to have been of Scottish and Welsh extraction. James Dun- 
gan was married to Mary Ann Johns, near Wilmington, Ohio, in 
1828, and soon after, moved to Noble County, Indiana, where he 
remained till the spring of 1838, from whence he moved with 
his young family to Clay County, same State. Here he remained 
till the summer of 1852, when he took trail for the great North- 
west, and stopped in Harrison County, Iowa. The bulk of the 
Mormons had just gone to Utah, and the Pottawatomie In- 
dians had but a short time before, gone to their hunting 
grounds farther west. 

The subject of this sketch had been a delicate, sickly lad up 
to this time, weighing on his fifteenth birthday, only sixty- 
three pounds. In this new country, fare was coarse and work 
was hard. Council Blufi's, then called Kanesville, was the 
nearest trading post and post-ofl5lce. There were two grist-mills 
a few miles nearer, where corn could be ground. A log house 
with one room and a sod chimney on the outside was the place 
of shelter for the first year. There was no lumber in the build- 
ing; still it was a good house for that country. In point of 
ventilation it was without a blunder. The wild meats, corn 

105 



106 THE IOWA PULPIT. 

bread and potatoes seemed to be wholesome diet, for with all 
the toil incident to making a new farm, his weight was 120 
pounds on his sixteenth birthday, and all signs of ague had dis- 
appeared, and now, but for a premature grayness and baldness 
one would never suppose that he had been a sickly youth. He 
has reached, a height of about five feet ten, and weighs about 
170 on an average. He was baptized into Christ by C. P. Evans, 
March 31, 1858, and one year from that day tried to preach for 
the first time. He has preached regularly ever since. Was 
ordained to the ministry of the Word in autumn of the year 
following. February 17, 1861, he was married to Mary Ann 
Kinnis, of Glasgow, Scotland, was employed by a co-operation 
to preach that year, part of the time in Iowa and part in Ne- 
braska. C. P. Evans and W. A. Denton were co-laborers in 
that work. Part of the time he resided in De Soto, Nebraska, 
and part of the time in Omaha, same Territory. In the spring of 
1862 he returned to Harrison County, Iowa, where he farmed and 
improved some land which he had previously bought, and 
preached on Lord's days to country congregations. During the 
winter, however, he taught school near Glenwood, Iowa. In 
the spring of 1863 he moved to Plattsmouth, Nebraska, where 
he preached and taught for a year. This school was offered 
him the next year at double wages, but he chose to give all his 
time to the work of the ministry. On the first day of January, 
1865, he began work under the auspices of our General Mission 
ary Board, in which work he continued for about six years, only 
taking out of it time for a short course in Kentucky University. 
Through his efforts R. C. Barrow was located as a fellow- 
missionary in Nebraska, who still continues to labor in that 
State as its evangelist. Under their labors the cause was well 
established in Nebraska. In the summer of 1867 he was chap- 
lain of the first State legislature of Nebraska, and the last one 
that was held in Omaha. In the fall of that year he moved to 
Pawnee City, where he preached till the spring of 1871, when he 
went to Lincoln where he remained till 1874. In the beginning 
of the effort to build up the State University in Lincoln he was 
made a regent, which position he held up to the time of his 
removal from the State in the summer of 1874, having been a 
regent for six years. He also served as chaplain of the senate, 
the winter of 1872-73. 



D. E. DITl^GATf. 107 

He drew the prohibitory liquor law that came within one 
vote of passing; and the final passage of the Warren Criminal 
Code that winter was largely owing to his Influence and man- 
agement. From 1874 to 1877 he preached for the church in 
Oskaloosa, Iowa. He was then two years preaching in Eldora, 
Iowa. In the summer of 1879 he was nominated fo^ Governor 
on the prohibition ticket. He made a gallant fight, as is 
claimed by the Eadicals of that State, who maintain that it was 
this campaign that brought the Eepublic^n part}'' to an inter- 
pretation of their platform, which bound them to submit the 
constitutional amendment in favor of the prohibition of the 
liquor traffic in that State. Not long after the campaign was 
over, he came to Davenport, where he has remained until a 
month ago, when he went to assume his new responsibilities as 
professor in the Bible department of Drake University, at 
DesMoines, Iowa. He is not a graduate of any college, and 
yet he is regarded as one of the really learned men of the West. 
He has made every man his teacher, and acknowledges himself 
particularly indebted to Professors Fisher, Hand and Benton, 
aside from his teachers in Lexington. He is thought to have 
read and studied widely and deeply. He has served as lecturer 
and teacher at Clear Lake and Lake Minnetonka, the Chautau- 
qua of the Northwest, and is now president of the Iowa State 
Sunday-school Association. He has been president of the Iowa 
Chrisian Missionary Convention for five years, and of the Gen- 
eral Convention for one. His unanimous choice by the Board of 
Trustees of Drake University, as teacher of sacred literature, 
indicates the confidence of the brethren of that State in his 
ability. In th e many public debates he has had he is regarded as 
a fair and able disputant. He has thus considered Mormonism, 
Methodism, Baptistism, Soul-sleepingism, Adventism, Spirit- 
ualism, Atheism, Quakerism, etc., etc. Synopses of two of his 
debates have been printed — one. with Leonard Parker, Method- 
ist, which is now out of print, and the other with W. F. Jamie- 
son, Spiritist and Infidel. He published ''On tl^e Rock" in 
1873, " Modern Phases of Skepticism " in 1878, " Rum, Ruin and 
the Remedy " in 1879. He gave three out of the five lectures in 
the first printed "Lectureship of Missouri." He has written a 
number of tracts, such as " Modern Revivalism," Mistakes of 
Ingersoll about Moses," "Our Plea and Mission," " What Must 



108 THE IOWA PULPIT. 

we do to be Saved?" These works have met with good sale. 
During his pastorate in Davenport he edited the Northwester-,! 
News, the temperance paper of Iowa, for about a year and a hall. 
His preaching has everywhere had a good result. He does solid 
work only. His style isplain, scriptural and argumentative. His 
manner is that of a teacher, rather than what is known as a 
pulpit orator. Still, as a popular lecturer, he is valued highly, 
and in his State brings the highest price.* 

Since the above appeared in the Standard, he has taught 
very successfully, in the Bible Department at Drake University; 
and has received the degree of Master of Arts. Besides, he has 
written " Chang Foo," prepared and delivered two lectures for 
the Missouri Lectureship, and preached and written on various 
topics almost every week, attended meetings of State Board, 
Preachers' Institute, delivered oration on the Fourth, etc., etc., 
showing that he is an inveterate worker. 



*From Christian Standard^ Nov. 3, 1883. 



WINNING SOULS. 



BY D. E. DUNGA]^^^. 




"He that winneth souls is wise."— Pro v. 9 :30. 

RIGHT vocation makes life easy and prof- 
itable. A mistaken life-plan is a continued 
annoyance with but few, if any, profitable 
results. He who has the ability to accom- 
plish the work, should choose the noblest 
and most responsible of callings. Men of genius 
may invent. Men of science may discover the subtle 
forces that control the world of matter. Our geogra- 
phers may sail all seas and introduce us to sunny 
lands and show us the mountains of gold. The men 
and women of aesthetics may beautify the earth. The 
learned may help to endow the world with intelli- 
gence. But of all the hosts of human agents, of the 
busy workers in all fields, he that wins souls from 
sin and folly, and purifies the fountain of human 
life; he who turns the world from corruption and 
misery to the God of all grace and blessing^ is most 
truly wise. 

109 



110 THE IOWA PULPIT. 

The greatness of tMs work may Ibe seen in tlie 
characters of those who are thus employed. The 
best men who have ever graced the world have been 
thus devoted. The Prophets, Apostles, martyrs and 
the saints of all ages have been engaged in saving 
their race from sin and consequent ruin. The angels 
have ever manifested a deep interest in the salvation 
of our race. They were employed in giving the law 
of Moses, and have come to our earth times out of 
number with messages that vfere to help us to a 
higher and holier life. The Father, the Son and the 
Holy Spirit have been, and are, engaged in this 
grand work of elevating and saving fallen humanity. 
In this work we are laborers together with God. The 
whole of the Savior's earthly ministry and death 
was undertaken and accomplished in our behalf. 
His toil and teaching, his sorrow and suffering, were 
all for the purpose of lifting the world up to him- 
self, that through him we might be saved. The 
Spirit was sent to complete the revelation and con- 
firm the word with signs following. How great must 
be that work to which the heavens bow ! Surely 
nothing can be proposed by man that will be more 
worthy of his loftiest devotions and mightiest energy. 
In this work he has the society of all the pure and 
good of earth, all the unfallen angels, and even of 
the Godhead. 

The wisdom of this calling may be seen in its 
results. It may be seen in the sins removed, in the 
peace and good-will which follow, in the prosperity 
and happiness of all living, in the purity of soul 



WINNJnSTG SOULS. Ill 

and the peace of God which passeth understanding. 

If the whole world should at once begin to prac- 
tice only as the JSTew Testament teaches, all we have 
understood by the Millennium a^ ould begin at once. 
Sin and all its concomitants would be forever at an 
end. Drunkenness, and theft, and murder, and vio- 
lence of all kinds would be entirely obliterated. 
Anarchy and misrule, injustice and dishonor would 
go, never to return again. In the place of all that 
injures and spreads disappointment, misery and 
death, would come peace and good-will, harmony, 
joy and gladness. Swords would be beaten- into 
plowshares and spears into pruning hooks, and the 
nations would learn war no more forever. 

This is what would be, if all souls were won to the 
Lord. But he w^lio wins any soul from its error 
saves it from death and hides a multitude of sins. 
He contributes, too, just so much toward that gen- 
eral good which would result from the conversion of 
the whole world. Hence, when we calculate the sin 
and misery that would be avoided on the one hand, 
and the joy and blessedness which would follow on 
the other, we must say of all the vocations open 
to men, that of winning souls is the grandest and 
most Godlike. 

The text assumes that men may win souls. This 
involves the thought that men may be turned from sin 
by human instrumentality, nay, that such agency is 
the divine plan for the salvation of the race. In the 
written creeds this is contradicted, but in the real 
creeds of the people, it is everywhere believed. Mul- 



112 THE low A. *ULPIT. 

titudeSs whose creeds say tliat man must first "be 
regenerated by a direct operation of the Holy Spirit 
before he can do anything for himself, or have any 
thing done for him by any fellow mortal, are busy 
at work to save the world from sin : reproving, re- 
buking, exhorting with all long suffering and teach- 
ing, thus showing that they know they have a work 
to do in the matter, and that men can hear and heed 
the divine will and thus be saved. Their real creed 
is right and their written creed is wrong. Paul said 
to Timothy, (1 Tim. 4: 16.) " Take heed unto thyself, 
and unto the doctrine ; continue in them ; for in 
doing this thou shalt both save thyself and them 
that hear thee. " Of course no one thinks of Tim- 
othy saving any one by virtue of any sacrifice which 
he might offer. All that it was possible for him to 
do was to point the people to the way of the Lord 
and induce them to walk therein. This however, 
would do no good unless it were possible for the 
unconverted man to hear and accept truth and be 
saved thereby. The gospel is the power of God to 
salvation. But the gospel must be preached that 
men may believe in it and follow its teachings that 
they may be saved. 

When Paul was called to be an apostle, he was 
commissioned to go to the Gentiles. " To open their 
eyes, and turn them from darkness to light, and 
from the power of satan unto God, that they may 
receive forgiveness of sins, and inheritance among 
them which are sanctified by faith that is in me.." 
Acts 26 : 18. And in all history, no man has become 



WIJS-NING SOULS. 113 

a Christian without first having heard of Christ. 
Through the channel of direct power, without human 
agency, no man has ever been made a Christian that 
we know of. Jesus everywhere and always treated 
men as if they could accept of truth and be saved. 
Indeed his condemnation of unbelief would be ex- 
ceedingly unjust on any other basis. Why should 
he ever have commanded the world to believe on 
]iim, and pronounce eternal death upon them if they 
did not believe, if he knew all the time that they 
could not believe ? But as no one really believes 
the doctrine that men are so depraved that they can 
not turn to the Lord, we can afford to let it pass and 
assure ourselves, as Solomon did, that men are re- 
sponsible to God for the acceptance of his truth. 

But the practical question connected with this 
whole matter is. How shall we convert men ? How 
shall we win souls ? How shall we turn men from 
darkness to light, and from the power of satan unto 
God? 

1. K we would win souls to Christ, we must be 
right ourselves. A revival of religion is usually 
preceded by spirituality in the church. The old 
plan of holding a revival meeting was first to get 
the Lord willing and ready to save sinners. Mght 
aft^r night he was besought to send down the nec- 
essary power to convert the world. When the 
church became duly aroused on the subject, the 
work would begin, not before. A body of profess- 
ors who are godless or indifferent, will effectually 
estop all religious interest in that community. 



114 THE IOWA PULPIT. 

Some men can read nature and learn miicli of 
nature's Grod. Others read Mstory and know of 
him by his dealings with men. A still larger num- 
ber read the Bible and know of Grod by its teach- 
ings. But all men read the church. And they 
judge of our religion by the lives of those who pro- 
fess it. lirothing ever commends the religion of 
Christ like a godly life. And nothing so impedes 
its progress, or neutralizes its power, as indifference 
and impiety on the part of those who profess it. 
David gives us a good hint on this subject in Ps. 
51:10, 13: "Create in me a clean heart, God; 
and renew a right spirit within me. Cast me not 
away from thy presence; and take not thy Holy 
Spirit from me. Restore unto me the joy of thy 
salvation ; and uphold me with thy free spirit. Then 
will I teach transgressors thy ways, and sinners 
shall be converted unto thee. " Knowledge puffs 
up, while love builds up. If the soul be without 
knowledge, it is not good. But impiety is complete 
ruin. 

2. The truth must be preached. It has pleased 
Grod by the foolishness of preaching to save them 
that believe. He has proposed to purify the heart 
by faith, and yet faith comes by hearing, and hear- 
ing by the word of God. The gospel is the power' 
of God unto salvation. And yet the gospel may lie 
on our center stands, or stand in our libraries for- 
ever and save no one. In Romans, 10 : 13, 14, Paull 
throws out a challenge which I believe no one has3 
yet taken up. 



wiN:pnNG SOULS. 115 

" For whosoever shall call upon the name of the 
Lord shall be saved. How then shall they call on 
him in whom they have not believed ? And how 
shall they believe in him of whom they have not 
heard? And how shall they hear without a 
preacher ? " 

A church can do much in the way of preaching 
the gospel, by having all the members at work in 
spreading the good news, or in earnestly contending 
for the faith. When the first church was broken 
up by persecution, the members went everywhere 
preaching the word. The church at Thessalonica 
sounded out the word of life and were praised for 
it by the Apostle. 

But there is work to be done which a church can 
not do in this way. Men who give all their time to 
the cares and anxieties of this life cannot do justice 
in preaching the gospel in this day of infidelity and 
sectarianism. If there was nothing in the way of 
the people receiving the gospel and acting upon it, 
about all that would be needed would be to have 
the truth clearly presented. Almost any one who 
has thoroughly studied the word of God could do 
that. But, alas, they are not ready. On account of 
their lethargy, the persuasive power of the preacher 
is necessary to bring them up to the condition of 
hearing and heeding the will of the Lord. The 
work of the preacher has in all ages been necessary. 
Call him by what name you will, preacher, pastor, 
evangelist, clergyman or missionary, he is heaven's 
agent in turning the people from darkness to light, 
and from the power of satan to God. 



116 THE IOWA PULPIT. 

The importance of the preacher makes it proper 
to consider his qualifications, how we shall be able 
to find the men we need for the ministry, and 
how we shall be able to keep them in the field. Of 
course I have time but for the merest reference to 
each of these several thoughts. 

K I were to name the qualifications for a preacher 
in the order of their importance, I would say : (1) 
piety, (2) good common sense, (3) a thorough 
knowledge of the Bible, (4) a liberal education, (5) 
good health, (6) industry and energy, (7) trustful 
and persevering, (8) large sympathy with the peo- 
ple. I could name a great many qualities and qual- 
ifications, but these are the most important, and, for 
the present, quite sufficient. 

A measure of success may be had, in the absence 
of some of the qualities I have named. But if the 
preacher be not a man of piety and common sense, his 
energies ought to be turned in some other channel 
as soon as possible. I would have the education as 
full as possible, but a knowledge of science and the 
classics will no more qualify him for his work as a 
minister of the gospel than to plead law, or practice 
medicine. As a preacher, knowledge of the word 
of the Lord is above all other knowledge, and, with- 
out it, he ought to be kept out of the pulpit. 

A man too, may be educated out of sympathy for 
the people for whom he is to minister. This should 
not be the case ; for the man who lifts the people 
up into a higher life, must come close to them. If 
he cannot sympathize and fraternize with them, he 
will not be able to do them much good. 



WINNING SOULS. 117 

But we are frequently met with the question, how 
shall we get these preachers ? Certainly we are au- 
thorized to look for them. Without doing so, we 
will not likely find them. The Master directs us to 
pray for them ; to pray to the Lord of the harvest to 
send more laborers into the field. Do we do that? 
I verily believe that if all disciples would pray con- 
stantly over this matter, we would have no lack of 
preachers. If we would encourage the young men 
who are already seriously thinking of preparing 
themselves for this great work ; if we would assist 
them in going to school and thus preparing them- 
selves for this work of winning souls, we would turn 
the steps of many in the right direction, whereas, 
for the want of such timely aid, they turn to other 
fields of labor. 

We have the coming preachers right in our own 
houses ; they are our own boys. Do we ever en- 
courage them to enter the ministry ? Do we ever 
tell them of the blessedness of this work? If we 
are to be able to supply foreign fields with compe- 
tent missionaries, they must come from our homes. 
They will be our boys and girls. Are we ready to 
give them to this work of the Lord? It was the 
home training that prepared Timothy and even 
Paul, in a very large sense, for the work which they 
accomplished in after years. No young man should 
enter the ministry unless the ministry is in him. 
But the desire to preach the gospel usually comes 
from the piety of home, from the teaching and influ- 
ence of father and mother 



118 THE IOWA PULPIT. 

How to support these preachers after we get them 
is one of the great questions of the day. I would 
say, first, let us provide the men we ought to have, 
and half of the difficulty will have been met and 
pushed aside. It is a great trouble to sustain in- 
competent men. When we have godly men, full of 
faith and the Holy Spirit, endowed with wisdom 
and prudence, who will go anywhere to preach the 
gospel, it will not be difficult to sustain them. A 
very little machinery, or even none at all would 
work wonders in the salvation of the world ; if our 
piety and earnestness were what they ought to be, 
plans of work would trouble us but very little. 

3. Use ^personal influence. When Andrew found 
the Messiah, he went immediately in search of 
Simon, and soon had him added to the number of 
disciples. When Philip knew Jesus he went and 
found Nathaniel. And though he might not have 
been able to answer all of Nathaniel's objections, he 
could get him to come and see for himself, which re- 
sulted in his faith and devotion. 

Personal contact is the surest way of reaching the 
people. When Philip, the evangelist, had but one 
in his audience, he was entirely successful. Paul 
seems to have converted all the household of Lydia, 
when he sat down and talked to them concerning 
salvation in Christ, at the river side. He who visits 
the people at their own homes and teaches them 
the way of the Lord, is most likely to be successful. 

But this is a work that needs not to be limited to 
the man we call the preacher. The whole church 



WINNIlSrG SOULS. 119 

can largely assist in it. If evv^ry member of every 
churcli would work in this way for the advancement 
of the cause of Christ, there would be at least one 
hundred conversions to one that now obtains. It is 
a good thing before a protracted meeting, to get all 
who will enter the work to meet for drill. Let the 
preacher prepare them for this service with special 
instruction. These are the days of great revivals. 
If one of them was about to come to the place where 
I was preaching, I would go to work at once to put 
the forces in array, not to withstand the effort, not 
to run a tilt against the sentiment that would then 
be created, but to direct it. I would have all the 
young members especially prepared to go into the 
meeting, Bible in hand, to show every inquiring 
soul the way of life in Christ. Some one will say 
that I would be invited to retire. It might be, and 
yet it is not likely. But if I should, what of it ? It 
would only give me and my brethren the sympathy 
of the community, and enable us to do still more 
good. 

Church members can do a great deal of good by 
the circulation of our tracts and books. This may 
be done without any cost whatever, except that of 
time and effort. Many persons could be reached 
in this way, who cannot be had to hear a sermon 
from one of our preachers. It is by this personal 
effort that Spurgeon's tabernacle is kept constantly 
full. He has hundreds of young men who go out 
on Lord's day afternoon, and speak to the people 
where they can get a hearing for a few moments, 



120 THE IOWA PULPIT. 

and then as the crowd is dispersing they invite 
them to the tabernacle. In this way thousands of 
persons are reached who would otherwise never 
take any interest in the subject of Christianity. 

4. Two extremes have to be guarded against; 
either giving all the time to argument or dispensing 
with it entirely. It is easy to mistake a hobby -rid- 
ing zeal for piety. Even truth may be pushed to 
an untruthful extreme. Men have been converted 
to right ways of thinking rather than to Christ. 
Some have seen this extreme and have gone to an 
opposite view ; that it matters little about the doc- 
trine, just so the people love the Lord. They would 
paint out the lines which separate truth from error, 
and regard with equal favor all religious dogmas. 
This is a great mistake. No healthy full-grown 
Christian can be produced in that way. A church 
built upon that kind of teaching is essentially 
weak. They do not know the difference between 
truth and error, and the first time the church comes 
into trouble they will go somewhere else. They 
will not only cease to be our friends and helpers, 
but turn to be most bitter opponents. This disposi- 
tion does not stop in giving up baptism and the 
Lord's day and the Lord's supper, but it bends to 
all the demands of the times, until it yields up the 
atonement, and the divinity of Christ, and accepts 
a gospel of sentiment. It is a mistake to suppose 
that we must deal in this kind of linsey-woolsy, in 
order to reach the popular ear, or to keep from of- 
fending the religious world. Hundreds of our best 



WINNING SOULS. 121 

thinkers to-day do not attend churcli anywhere, 
simply because they feel that the time is wasted. 
They get to hear only flights of rhetoric or goodish 
sentimentalism, until they are surfeited with it. 
They want to hear some one who believes something; 
who has a gospel that must be accepted, the receiv- 
ing of which is life, and the rejection of which is 
death. There never was a more doctrinal preacher 
than Jesus of Nazareth. The Apostles were in the 
highest sense dogmatical. They believed that un- 
less men accepted the gospel they would be damned. 
They believed their teaching to be the truth and 
that whatever opposed it was not true. 

There is a great charm in plain teaching. Jesus 
presented matters of greatest importance in most 
simple phraseology, and the people heard him gladly. 
If two-thirds of the adjectives in the average sermon 
of to-day could be exchanged for sound teaching 
concerning the great things of eternal life, the peo- 
ple would hear with greater relish. 

5. Preach the truth in love. It is not enough to 
condemn sin, to show its terrible and awful results ; 
nor when we have pointed out the remedy for sin, 
can we be at all sure that we are going to reach the 
people. Hortatory power is of great advantage. 
As a people, we know but little of exhortation. We 
have been given so wholly to right views that we 
have lost much of that warmth and fervency in our 
preaching, that has been used with such good effect, 
by the revivalists of every age. Every sermon 



122 THE IOWA PULPIT. 

ought to be studied over and over again in tlie light 
of its purpose. Whom do you expect to win by 
the eflbrt ? What good do you expect the sermon 
to do? Let the soul become saturated with the 
thought of the sermon and thoroughly aroused to 
the end in view. When the eternal destiny of the 
hearer weighs heavily on the heart, there will be 
that earnestness that will go far towards carrying 
conviction to all who hear. It is this same power 
of love for God and man that makes the sermon 
helpful to saints as well as sinners. 

This fervency is not simply for the preacher, or 
the pulpit alone, but for all workers in all efforts to 
win souls. Indeed, in the hand-to-hand engagement 
it is indispensable. It is better than all studied 
forms, and will introduce the subject of religion with 
less probabilities of giving offense than the follow- 
ing of any of the rules of social and religious eti- 
quette. I go into a sick room with the intention of 
doing something in directing the mind of the sufferer 
towards God. I am careful lest I give offense. So 
I wait till I can change the subject gradually. But 
some good old mother in Israel comes in, and she is 
talking about the Savior in less time than I could 
think of the plan by which to introduce the subject. 
No one knows just how she introduced the matter. 
The truth is, her heart was full of Christ and conse- 
quent earnestness, and she began the conversation 
because she could not help it, and all thought it 
was entirely proper. If you will win souls to Christ, 



WINNING SOULS. 123 

keep your own heart fall of the divine message that 
is to be employed for the good of others. 

The blessedness of winning souls. Preachers 
have many discouragements. Many of them are 
financially straitened all through life. And yet 
there is a joy and blessedness in the ministry to be 
found nowhere else. The true servant of God lives 
in the hearts of the people as no one else does. God 
blesses him in his deeds of love and makes him a 
real possessor of the earth. 

Paul says of the brethren at Philippi that they 
were his joy and crown. In writing to the Thessal- 
onians he says: "For what is our hope, or joy, or 
crown of glorying? Are not even ye, before our 
Lord Jesus at his coming? For ye are our glory 
and joy." 

There is no other joy that is comparable to the 
spiritual happiness experienced by the true minis- 
ter of the gospel, in being a worker together with 
God, in advancing his truth and saving the world. 
When Simon and Andrew, James and John were 
made fishers of men, they were lifted into the highest 
position that may be occupied by any mortal. The 
prophets of old and -the angels in heaven may alike 
admire this holy calling. No wonder it was said of 
old : " How beautiful are the feet them that bring 
glad tidings of good things. " 

This joy is not limited to public teachers of the 
word, but it belongs to all who will strive together 
for the advancement of the truth of God and the 



124 THE IOWA PULPIT. 

salvation of the race. In the midst of misfortunes, 
the thought that their lives have been given to the 
service of him who never forgets his faithful children 
is blessed indeed. The reward in the world to come 
will be heightened and sweetened by the presence 
of those whom we have directed in the way of the 
Lord 




J. K. CORNELL. 



J. K. CORNELL. 




IHIS preacher, so well known in Iowa, was born at Woos- 
ter, Wayne County, Ohio, April 30, 1829; son of Samuel 
B. Cornell an only son in a family of eight children. 
Had only the advantages of a country school education : 
but with unusual, native proficiency, made such prog- 
ress, that he began teaching school when but sixteen 
years old. 

Bemoved to Macon County, Illinois in 1854, where he contin- 
ued teachiiig in winter and working at mechanics in summer, 
having learned the trade of masonry Here also he made his 
first efforts at preaching, his first appointment being with the 
Texas congregation in DeWitt County; but his principal efforts 
were with the churches at Newburg, Macon, and Creek Nation 
De Witt Counties. 

In 1860 he came to Iowa and again engaged in teaching and 
preaching, as opportunity offered. Was three years principal 
of the public schools at Farmington, but resigned in the autumn 
of '63 to evangelize under the auspices of Van Buren County 
Co-operation. After two years successful evangelizing in that 
county, he spent a year at Fairfield and Brighton, and again 
returned and labored another year in Van Buren. He next re- 
moved to Brighton, Washington County, where he remained for 
three years. At that place his ministry was well received, and 
in debate with one M. E. Cornell, a Sabbatarian, he carried off 
the spoils of victory, by the verdict of the people. He also de- 
bated with D. M. Can Wright at Richland and also at Leon, each 
time folly meeting the expectation of his friends. 

Since his pastorate at Brighton, he has labored at Fairfield 
West Liberty, Winterset, Chariton, New Sharon, Montezuma, 

125 



126 THE IOWA PULPIT. 

Albia, et al. Was made President of the Iowa Christian Con- 
vention in 1872, which position he held for three years in suc- 
cession. Was made State Evangelist in 1877 and served one 
year. Was again made President of the convention in 1879, 
and served one year and a half and resigned. 

Was Trustee of Oskaloosa College for ten years, during 
which time he attended every Commencement, and meeting. of 
the Trustees. He has also attended every State meeting since 
1863 except one. He is now oneof the State Evangelists, hav- 
ing been selected last year — 1883. 

Bro. Cornell stands six feet in his boots, has excellent health 
and tips the beam at 195 pounds. Of fair complexion, turning 
somewhat gray, though not much for one of his age. Is ener- 
getic and careful in his work, companionable and fraternal, and 
withal one of our best preachers. His place of residence is Kent, 
Union County, Iowa. He is the father of Profesor A. B. Cor- 
nell, Trenton, Missouri, the eldest of five living children, three 
sons and two daughters. 



SALVATION ALL OF GRAOE. 



BY J. K. OOENELL. 



"For by grace are ye saved through faith; and that not of 
yourselves : it is the gift of God : not of works, lest any man 
should boast. For we are his workmanship, created in Chri-st 
Jesus unto good works, which God hath before ordained that we 
should walk in them." -Eph. 2 : 8, 10. 

^^^HE great theme of the Bible is the salvation 
^J^ of man from sin and its consequences, and 
Christ is the center and the circumference of 
the whole plan of salvation. 
Salvation implies danger or a condition 
from which it is desirable to escape. But when we 
turn to the Scriptures and read of salvation or the 
means of salvation, we readily learn that the same 
salvation is not always spoken of. Sometimes the 
inspired vsrriters speak of salvation from the condem- 
nation into which the human family had fallen when 
sin was introduced into the world, as in 1 Tim, 4 : 10, 
and sometimes of being saved from our past sins, as 

in Kom. 10 : 10. 

127 




laS THE IOWA PULPIT. 

There are at least three distinct salvations taught 
in the Scriptures and all are emphatically through 
grace. 

I. When man had fallen on account of sin, and 
became separated from God, the way was closed 
and guarded so that it was impossible for him to 
return to Grod until a way was opened for him. All 
men, whether they had sinned as did Adam, or were 
guilty of actual sin or not, were under the same con- 
demnation. "Therefore, as by the offense of one 
judgment came upon all men to condemnation." 
Rom. 5 : 18. The reason all men were under the 
same condemnation was not because all men had in- 
herited a sinful or depraved nature from Adam, for 
it is not clear that any of Adam's posterity inherited 
such a nature from him, or that even Adam's nature 
was changed b}^ the fait His character was changed 
by his sin and he thus became a sinner, and because 
he had become sinful he was driven from the pres- 
ence of the Father. But the reason that all men were 
under the same condemnation was because the way 
to God's presence was closed and no man could open 
it. None but divine power could open the way to 
God. And even a divine being could only do this 
by the offering of such a sacrifice as would answer 
the demand of infinite justice. This demand was 
answered when the " Word was made flesh " — Em- 
manuel — living among men, " learned obedience by 
the things which he suffered," (Heb. 5 : 8) and when 
he had accomplished all things given him to do, he 
gave himself a sacrifice for man, went down into 



Salvation all of grace. 129 

death, and the unseen world, and from the far off 
depths in which man was separated from God he 
arose, conquering the power of death and the unseen 
world, breaking down and overcOaTiisg whatever may 
have been in the way of man's returning to God, the 
Father, ascended to heaven and made an offering of 
his own blood on the altar of God in heaven for the 
redemption of man. The Father accepted this sac- 
rifice and offering. Then was man redeemed — saved, 
'* not according to our works, but according to his 
own purpose and grace, which was given us in Christ 
Jesus before the world began." — 2 Tim 1 : 9. 

The way is thus opened and man w no longer in a 
condemned state, helpless, but may now come to 
God through. Christ. He is thus through grace saved 
from his fallen, lost condition, and appears before 
God to answer for his own doings, and is not now 
under condemnation for the sin of another. 

Here then we have a salvation, a universal and 
unconditional salvation, and therefore the Apostle 
says, " For therefore we both labor and suffer 
reproach because we trust in tlie living God, who 
is the Savior of all men, specially of those that be- 
lieve." — 1 Tim. 4 : 10. And again, " Therefore as by 
the offense of one judgment came upon all men to 
condemnation ; even so by the righteousness of one 
the free gift came upon all men unto justification of 
life." — E.om. 5 : 18. This is the first salvation and 
this having been accomplished for man without any 
condition on his part, and having merited nothing at 
the hand of God, it is all of grace, therefore the de- 



130 THE IOWA PULPIT. 

claration of Paul, " But God, who is ricli in mercy, 
for Ms great love wherewith he loved us, even when 
we were dead in sins, hath quickened us together 
with Christ, (by grace ye are saved)." — Epli. 2:4, 5. 

II. But it must be remembered that by this ex- 
pression of God's love, man is not saved from his 
own sins, hence the Apostle says, " For by grace are 
ye saved tlirougli faith.''^ — Eph. 2 : 8. Here is a con- 
dition required of man in order to salvation. But to 
all children and others incapable of knowing the 
truth and believing, this first salvation will result in 
their final and eternal salvation, because, not having 
the power to know a law, to them there is no law, 
and, "where no law is there is no transgression." — 
Rom. 4:15. 

But man having been redeemed and saved from 
his helpless condition, unfortunately has fallen by 
reason of his own sins, and therefore if he is accepted 
of God and owned by the Christ, he must be saved 
from his own sins. But the heavenly Father proposes 
to save man from his own sins upon certain condi- 
tions. These conditions God in His own wisdom and 
love has arranged and calls upon man to accept, 
yield obedience, and be saved. 

The Savior, in anticipation of , these conditions, 
that man must know in order that he may yield 
obedience to them, and also recognize the authority 
by which they are demanded, after the last and 
greatest demonstration of his divinity — ^liis resurrec- 
tion from the dead, said to the Apostles whom he had 
chosen, " All power is given unto me in heaven and 



SALVATION ALL OF GRACE. 131 

in earth." — Math. 28 : 18. And after informing them 
of the high authority with which He spoke, com- 
manded them, saying, " Go ye into all the world, and 
preach the gospel to every creatnre. He that be- 
lieveth and is baptized shrill be saved; but he that 
believeth not shall be condemned." — Mark 16 : 15, 16. 
But they were not yet qualified for the work they 
were commanded to do, and He said to them, " And 
behold, I send the promise of my Father upon you : 
but tarry ye in the city of Jerusalem, until ye be 
endued with power from on high." — Luke 24:49. 

After Jesus had ascended to heaven and was 
" made both Lord and Christ," and, " being by the 
right hand of God exalted," He sent the Holy Spirit, 
in fulfillment of His promise, to qualify them for 
the work He had given them to do. When they 
had received the Spirit and power to demonstrate the 
truth which they preached " by signs and wonders, 
and with divers miracles and gifts of the Holy Spirit," 
they began at once to preach the gospel, that man 
might believe, for the Savior said, " He that believeth 
and is baptized shall shall be saved." 

Now here is a salvation that depends upon condi- 
tions. As recorded by Mark (16 : 16) we have the 
extremes, faith and baptism, but Luke (24 : 47) gives 
us another item, " that repentance and remission of 
sins should be preached in His name," or by His 
authority. From a careful summary of the items 
found in the commission as given by Mark and 
Luke, we have " He that believeth, repents and is 
baptized shall be saved or receive the remission of 



132 THE IOWA PULPIT. 

sins." Therefore tlie Apostle says, "For "by grace 
are ye saved through, faith; and that (salvation) not 
of yourselves : it is the gift of God." — Eph. 2 : 8. 

This salvation or remission of sins is not the par- 
don of original or inherited sins in us, but the 
pardon of our own actual sins — wrong doings that 
we have done. Whatever condemnation man was 
under in consequence of Adam's sin, that has been 
taken away by the sacrifice and offering of the blood 
of Christ. 

JSTow as our being saved from our sins depends 
upon these conditions, it may be asked if there is 
any virtue or merit in our faith and our repentance, 
or in our baptism, to take away our sins. To which 
the answer must be in the negative. There certainly 
is no virtue or merit in any or all of these conditions 
to take away any sin, not even the least. But it 
may be further urged that if these have no virtue 
by which sins are removed, why, then, any neces- 
sity for doing them? This may be illustrated as fol- 
lows : Suppose a stranger stands at your door on 
a cold dark night, with the thermometer thirty 
degrees below zero, while you are seated with your 
family about your warm and cheerful fire. He cries 
out, I am perishing with cold ! warm me, O warm 
me or I shall die ! You invite him in to be warmed 
by your fire, assuring him that there is an abund- 
ance of fire to warm him and make him comfortable. 
All that is necessary for him to do is to come to 
the fire and he will be warmed. He answers, it is 
useless to come in, here are several steps to pass 



SALVATION ALL OF GRACE. 133 

over to get tliere and this walking will not warm me. 
I can and will be warmed without this walking. The 
fire alone will warm me, this I know and I will not 
do this walking, that will not warm me. But you 
plead with him and tell him it is true that the walk- 
ing to the fire will not warm him, but this is neces- 
sary to bring him to the tire that he may be warmed 
by it, and if he refuses to do this and thus come to 
the fire and be warmed by it, he must perish, for 
there is no other way to be warmed. If he i^efuses 
to do that which is necessary to bring him to the fire, 
he must perish. 

So it is in coming to the blood of Christ, that we 
may receive the remission of sins. It is the blood of 
Christ that cleanses from sins, not the coming to the 
Christ. " Without shedding of blood is no remission." 
— ^Heb. 9 : 22. " If we walk in the light, as he is in 
the light, we have fellowship one with another, and 
the blood of Jesus Christ, His Son, cleanseth us from 
all sin." — 1 John 1 : 7. This walking is the obedi- 
ence — the coming to the blood of Christ, and 
although there is no efficacy in the obedience to take 
away sin, yet this walking is necessary to bring 
man to Christ's blood that does cleanse us from all 
sin. 

Christ "is the true light which lighteth every man 
that Cometh into the world." '' I am the light of the 
world : he that foUoweth me shall not walk in dark- 
ness, but shall have the light of life." — ^John 1 : 9 
and 8: 12. 



134 THE IOWA PULPIT. 

Thus in olbeying Clirist we are walking in tlio 
the light — in Him. IS'ow as is our walking to get to 
the fire, to be warmed, so is our obedience to bring 
us to the place where pardon is received — to Christ. 
Now as our worlds have no virtue or worth to procure 
pardon, it is then all of grace and " not of worlds, lest 
any man should boast." This then is a second sal- 
vation by which we are saved. 

III. But man is not yet eternally saved, therefore 
the Apostle says to the brethren at Philippi who had 
been saved from their past sins, "Wherefore, my be- 
loved, as ye have always obeyed, not as in my pres- 
ence only, but now much more in my absence, work 
out your own salvation with fear and trembling." — 
Phil. 2 : 12. And again, Peter in writing to the "So- 
journers of the Dispersion," including all they had 
done to bring them into the relation of elect persons 
in the one word " faith," says, " add to your faith, 
virtue ; and to virtue, knowledge ; and to knowledge, 
temperance ; and to temperance, patience ; and to 
patience, . godliness ; and to godliness, brotherly 
kindness ; and to brotherly kindness, charity — ^love, 
^ ^ ^ for if ye do these things, ye shall never 
fall : For so an entrance shall be ministered unto 
you abundantly into the everlasting kingdom of our 
Lord and Savior, Jesus Christ." Here then again 
are conditions upon which eternal salvation depends. 

Having turned away from the service of sin to the 
service of God, there is before us now a life of right- 
eousness. This is a perpetual service in obedience 



SALVATION ALL OF GRACE. 135 

to Clirist. But the Cliristian life is not a menial 
service, but a service of love. The Apostle said, " For 
the love of Christ constraineth us." So must the 
Christian be moved to action, not through fear, but 
through love. While he cannot and ought not to 
feel that he is earning or meriting the Father's 
blessings, yet should he rejoice that God has provid- 
ed the means whereby he may come to Him through 
Christ and receive the gift of eternal life. The prom- 
ise is that to him "who by patient continuance in well 
doing, seeks for glory and honor and immortality," 
God will give '' eternal life." Salvation then is all 
of grace and the Christian may and ought to sing as 
the real sentiment of his heart — 



" Grace ! 'tis a charming sound, 
Harmonious to the ear; 
Heaven with the echo shall resound, 
And all the earth shall hear. 

Grace first contrived the way 

To save rebellious man ; 
And all the steps that grace display, 

Which drew the wondrous plan. 

Grace led our wandering feet 
To tread the heavenly road ; 

And new supplies each hour we meet 
While passing on to God. 

Grace all the works shall crown 
Through everlasting days ; 

It lays in heaven the topmost stone. 
And well deserves the praise." 



136 THE IOWA PULPIT. 

And having snch a privilege given to ns of becom- 
ing sons of Grod and heirs of life through this grace, 
we should most earnestly " press toward the mark for 
the prize of the high calling of God in Christ Jesus," 
singing praises to God and of Jesus and his love. 

My heart would sing, yes always sing 

Of God, the good and blest. 
Who comes to man with grace and love. 

Through Christ, to give him rest. 




J. H. PAINTER. 



J. H. PAINTER. 




;E subject of this sketch was born of Samuel and 
Nancy Painter, in Fleming County, Kentucky, Feb- 
ruary 1, 1841. In 1844 they removed to Cold Brook, 
(now Cameron) Warren County, Illinois, where was, 
nt that time a flourishing congregation of Disciples, 
and where their son received his first religious impres- 
sions in witnessing the worship of the Davidsons, 
Whitmans, Sheltons, Eeynolds and Murphys. 

In 1849 they removed to the south part of the county, near 
Swan Creek, and bought a farm on which J. H. worked with 
his father during the summer months, and attended the district 
schools in winter : till 1855 when his father sold out, and bought 
some wild land in McDonough County. The w^ork of opening up 
a new farm of 320 acres, was attended with much privation and 
exposure, but with a little hired help the father was enabled to 
send the lad to school during winter as before, where he made 
rapid advancement in his studies. 

In 1860 an Academy was in operation, under the auspices oi 
the Free Will Baptists, at Prairie City, Illinois. The Principal 
was Daniel Branch, one of Garfield's old teachers. To this 
school he was sent. About two years previously, he had united 
with the M. P. church, and was immersed, intending to unite 
with the Disciples at the first opportunity, there being no 
church nearer than Bushnell. But being associated with the 
people he was, he soon learned to scorn the doctrine of "water 
salvation," **no Holy Spirit religion," "no change of heart," 
etc., and decided to remain in the Methodist church, on the 
principle that, while it did not exactly suit him, it was per- 
haps as good as any ! 

In 1861 he enlisted in the army ; and going through the cam- 
paigns in Missouri and Arkansas under Gen. Curtis ; siege of 

137 



138 THE IOWA PULPIT 

Corinth, Mississippi, under Halleck; The march up through 
Kentucky, under Buel ; down to Chattanooga, under Rose- 
crans ; and Georgia under Sherman, his term of service expired 
in 1864. During the period of his enlistment he made no pre- 
tensions to piety. 

Shortly after leaving the army he was married to Mrs. Kate 
Carter, of Tennessee, and again united with the church, this 
time the M. E. church. He was soon made class leader; then 
licensed to exhort, and finally nominated for license to preach, 
while he was on "probation." He was licensed in 1865, made a 
few attempts to preach ; but in 1866 he removed to Cass County, 
Missouri, whither his father also moved from Illinois. While 
there his father prevailed on him one day to go with him and 
hear M. D. Todd preach, who was holding a meeting a few miles 
away. He was impressed with the earnestness and candor of 
the preacher, but pitied his ignorance concerning the Holy 
Spirit. Todd gave opportunity for written questions, and he 
wrote out three, which were answered so Scripturally, evincing 
a much greater knowledge even of Methodism than he himself 
had, that after both a private and public conference, he united 
with the Disciples in the autumn of 1868. 

When he took the step he abandoned the idea of ever preach- 
ing again ; but early in 1869 he was pursuaded to make an ap- 
pointment at Morristown, Missouri. It was his first efibrt 
among the Disciples, and was urged to continue monthly 
preaching at that point, which he did for three years, adding 
during the time about one hundred members to the church. 
Meanwhile he had been teaching school, and growing in the 
confidence of the brethren, so that he had appointments 
every Sunday. 

In 1872 he removed to Kansas and engaged actively and 
exclusively in preaching, meeting with large success, (baptizing 
in one year, 516 persons), until the grasshopper scourge in 74 
and 75, when he went to the place of his boyhood, in Illinois. 
Here his relatives and early companions kindly provided for his 
necessities; and he in turn preached the gospel to them; bap- 
tizing several of his relatives, and some, around whose knees he 
had played in childhood ; organized a church, numbering about 
one hundred, and built a house of worship which was dedi- 
cated September, 1876. 



J. H. PAINTER. 139 

On Christmas day of the same year, he landed in Iowa and 
began preaching for Nichols and Big Springs' churches, and has 
been " as busy as a bee " ever since. He preached for Nichols 
two years; for Big Springs four years; for Columbus City and 
Frank Pietce one year, besides holding several meetings outside 
of his field. 

In November, '81 he was employed as State Evangelist, which 
position he still holds. He has never held any meetings where 
the additions reached a hundred, but he has worked so con- 
stantly that he has received into the church by baptism and 
from other religious bodies, up to the time this sketch was 
written, 3065 persons. 

In personal appearance he is five feet six inches in height, 
weighs about 135 pounds, brown hair and hazel eyes. In style 
as a speaker, conversational, clear, pointed and instructive: 
relying on the power of the truth, when understood, to bring 
the wonted results. He has held a few public discussions, with 
credit and satisfaction. Is a fair singer, a good organizer, 
agreeable among his brethren, and energetic and untiring in 
the work of the gospel. 



PREACHING. 



BY J. H. PAINTER. 




*' For whosoever shall call upon the name of the Lord shall 
be saved." — Eom. 10 : 13. 

IHATEYER is . covered by the expression 
" Call npon the name of the Lord " is a 
question in dispute ; but that it is neces- 
sary to salvation none will deny. There 
is also great concord in the position that, 
whatever is essential to calling upon the name of 
the Lord is likewise essential to salvation. But 
just what is essential to that, is in dispute. The 
controversy shows about the following positions : , 
1. In order that the sinner may call upon the 
name of the Lord and be saved, his spirit must be 
impressed by the Holy Spirit, so as to incline him 
to seek the Lord in prayer. If the Scriptures figure 
in the matter at all, they are certain portions which 
the Holy Spirit applies to his heart, by which he 
unerringly sees his real condition, and the way out 
therefrom. 

It is held that the Holy Spirit will lead sinners to 
call upon the name of the Lord and be saved, who 
never read or heard read the Scriptures ; that if 

141 



142 THE IOWA PULPIT. 

preaching has anything to do with it, it is because 
the Holy Spirit at the time, or at some other time, 
applies it to his heart, and not because there is any 
thing in the preaching itself that enables him to 
call upon God. Just how the Holy Spirit does this 
is not known, as it is held to be miraculous. Those 
holding this position use the Scriptures to illustrate 
rather than to establish their doctrine ; and of course 
rely upon prayer as the most potent of all human 
means in enabling men to call upon the name of the 
Lord and be saved. 

2. The other position agrees that the Holy Spirit 
must influence the act of calling on the name of the 
Lord, but holds that he does so through human 
agency ; that the scriptures " Are able to make men 
wise unto salvation ; that they contain the Gospel 
of Christ which is the power of God unto salvation. " 
2 Tim. 3 : 15. Rom. 1 : 16. 

It denies that sinners are enabled to call upon the 
name of the Lord who never heard the gospel, nor 
read it ; that any power is known outside of the gos- 
pel to impart such ability to the sinner ; or that the 
" Righteousness of God " is revealed elsewhere than 
in the gospel. Rom. 1 : 17. 

On the other hand it affirms that the gospel is a 
divine power, placed at man's disposal to enlighten 
him, to direct him ; and that to exercise this power 
it must be preacTied by tongue, type, or pen. Those 
holding this position rely upon the Scriptures to es- 
tablish, defend and illustrate it; and consequently 
resort to preaching as the most potent of human 



PREAOHHSTG. 143 

means to enable their fellow-men to call upon the 
name of tlie Lord and be saved. 

This position assigns to preaching a very high 
place in the scale of conditions necessary to man's 
salvation ; and ought to be well supported by the 
Bible before any man adopts it. 

In the investigation of the subject of preaching, 
we will observe the following order: 

1. Its necessity. 

2. Upon whom rests the responsibility of preach- 
ing. 

3. What to preach, and 

4. Its aim and object. 

1. Its necessity. If men can know the will of 
God and do it, without hearing it proclaimed, they 
certainly can be saved without preaching. For 
Christ says : "He that doeth the will of my Father 
in heaven, shall enter into his kingdom. " (Matt. . 
7 : 21.) And while preaching might be of assistance 
in some phase of salvation, it would not be actually 
necessary to secure it. And if preaching is not nec- 
essary, neither is a preacher, since those who do not 
preach can sing, exhort and pray as well perhaps, 
as a preacher. And if a preacher is not necessary, 
it is a foolish waste of money to employ him his 
whole time in doing an unnecessary thing. Besides 
it is difficult to see any inducement to devote one's 
time to preaching, when it is not necessary, unless 
there is money to be made at it, And by the same 
rule, if something else would pay better, then, we 
better do something else. 



144 THE IOWA PULPIT. 

These reflections lead us to inquire what saith the 
Scriptures about this matter? We shall assume 
that, what they say is the truth about it, and urge 
every one concerned to act accordingly. 

1. IS'otice then the following: "How then shall 
they call on him in whom they have not believed? 
And how shall they believe in him of whom they 
have not heard ? And how shall they hear without 
a preacher? And how shall they "preach except 
they be sent ? " (Rom. 10 : 14.) 

This Scripture presents six steps leading to man's 
redemption. That is to say, man in a lost state is 
six steps away from salvation, and every step to be 
taken in order to reach it. No one sup]30ses that 
one, three or five steals bring a man to a given point 
when he is six steps away. Nor does any one sup- 
pose one step any more or less necessary than an 
other in making the trip. So in this Scripture they 
are put one after an other, as if one was as essential 
as another. Nay, even the divine step, sending and 
saving, are neither more nor less necessary to be 
observed than are the human steps, preaching, 
hearing, believing, and calling on the name of the 
Lord. The preaching depends on the sending ; the 
hearing on the preaching ; the believing on the hear- 
ing ; the calling on the name of the Lord, on believ- 
ing ; and the salvation on the calling. 

If you do not call you will not be saved ; if you 
do not believe you will not call ; if you do not hear 
you will not believe ; and if somebody does not 
preach you will not hear ; and they cannot preach 



PEE ACHING. 145 

except tliey "be sent. The divine steps, sending and 
saving, are put both first and last, as author and 
finisher of our salvation. So then, this Scripture 
yields unmistakable proof of the necessity of 
preaching. 

2. Bufc Paul makes another statement equally 
conclusive, viz: "For after that in the wisdom of 
God, the Avorld by wisdom, knew not God, it pleased 
God by the foolishness of preaching, to save them 
that believe. " (1 Cor. 1:2J.) 

To the thinking mind, this passage exhibits five 
elements or links in the process of saving the sinner. 
1. God the Savior. 2. Paul the preacher. 3. The 
preaching. 4. The believer produced, and 5. His 
salvation. 

Go around the passage as we may, look at it as 
we will, and preaching stares at us from every angle 
as a factor of salvation, as God's method of exer- 
cising his "power" unto salvation. Pom. 1:16. 
We are wont to insist that whatever is God's 
method, is the true method, the only method of sav- 
ing men. Any other way must hopelessly fail, un- 
less God can be induced to change his method to 
correspond with the whims of the sinner seeking 
salvation. And this is not supposable in the face 
of the declaration, " God is no respecter of persons." 
Therefore, preaching is again seen to be a necessary 
force in solving the problem of man's salvation. 

3. Still another statement is made by the Apostle, 
touching this matter, as though he was fearful it 
would not be understood. He says God "has man- 

10 



146 THE IOWA PULPIT. 

ifested Ms word tlirougJi jpreacliing. " Titus 1 : 3. 
If the Holy Spirit in some mysterious way, " takes 
the things that belong to God " and applies them to 
our hearts, making known the will of Grod, why 
does Paul say it is done " through preaching " ? If 
the word preached cannot be understood without 
additional work of the Spirit, then it is not made 
known tlirougli preacliing^'bvil made known — nobody 
knows how. And hence the passage should simply 
read, " Hath manifested his word, " without stating 
"through preaching" since that part is incorrect. 
But we agree with Paul, modern teachers do the 
contrary notwithstanding, that God has made known 
his word in just that way, Now as no man can 
enter the kingdom of God without doing his will. 
Matt., 7 : 21 • and as it must be known before it can 
be done, and as his word is an exhibition of his 
will, and that word is made known by preaching, 
therefore preaching is necessary to the salvation of 
men under the gospel. 

In harmony with this conclusion the following ex- 
pressions are striking : " Go ye into all the world 
and preach.'''' "Woe is me if I preach not. '^ 
" .Preach the word. " " That repentance and remis- 
sion of sins should \>q preached. " " He commanded 
us to preach. " " For preaching of the cross ^ * 

^ is the power of God, " etc. Now unless preach- 
ing occupies a very high place among the things 
necessary to salvation, these expressions are with- 
out force. 



PREACHING. 147 

But apart from the Scriptures, we have "but to look 
at the oratory of men, and witness a Avonderful 
power. The fortunes of Greece rose and fell under 
its magic power. The Roman Senate was a heaving 
sea of oratory, by which measures were passed or 
defeated, either good or had. Preaching stirred up 
the famous Crusades, wrecking kingdoms, impover- 
ishing vast territories and drinking the lives of mill- 
ions. The oratory of Wm. Pitt, Robert Emmet, 
Patrick Henry, Daniel Webster and Henry Clay 
was a mighty force in determining the sentiments and 
fortunes of their fellow-countrymen. So of preach- 
ing. It has determined the faith and life throughout 
all human history ; and out of it has grown charac- 
ter on which destiny depends. It is no wonder then, 
that "By the foolishness of preaching God saves 
those who believe. " 

But it may be claimed that preaching is essential 
to salvation only of the preacher ; that when he is 
called, he must preach or be lost ; but still denied 
that his preaching saves anybody else. This is 
frankly admitted in part. Some will shriek, " Woe 
is me if I preach not the gospel ! Sinner, there is 
nothing I can do to save you. God only can do 
that. It is the power of the Holy Ghost that comes 
down in answer to prayer, that will save you," etc. 
It never occurs to them, that in the gospel, a preacher 
could save anybody. And hence the great display 
of lung power during which the people's time is 
taken, and their attention wholly given to him, is 
only for Ms salvation! In such cases we freely 



148 THE IOWA PULPIT. 

admit that such preaching saves nobody, not even 
the preacher. But not so, if the gospel is preached. 
A single passage is sufficient to settle the question 
in the minds of those who regard Scripture ; to those 
who do not, a whole chapter would be of no avail. 
It is this : " Take heed unto thyself, and to the doc- 
trine ; continue in them ; for in doing this, thou shalt 
both sai^e thyself and tliem that hear thee.'''' I Tim. 
4.16. 

It is clear then, that not only is the salvation of 
the preacher contemplated in preaching, but also 
those who hear. Hence the necessity of preaching 
is fully made out. 

II. Upon whom devolves the duty to peeach ? 
Clearly, when preaching is seen to be necessary, a 
preacher is required. A message needs a messen- 
ger, a dispatch a courier, and a proclamation a 
proclaimer. And whoever is a bearer of tidings 
from God, has an important message to deliver, and 
is therefore an important character. No more ex- 
alted position can be occupied by mortal, than to 
be put in charge of a divine message, and entrusted 
with its safe delivery to its destination. The gospel 
is such a message, and the preacher is such a mes- 
senger. Let him be honored ; let his heart rejoice, 
and his tongue be glad, while he brings tokens of 
love and peace from the mightiest King in the uni- 
verse. 

But who is he ? 

1. Jesus of Nazareth. Heb. 3:1, 2:4, Luke 4 : 
18. He was a teacher from God, Jno. 3 : 1. His 



PRPACIIIJTG. 149 

voice was heard by mortals. He impressed His 
theme on the minds of men, and His spirit upon 
their hearts. But He left the earth ; His voice is no 
longer heard ; His form has disappeared from the 
■paths He trod, while multitudes thronged to hear 
the heavenly words fall from His lips. Who now 
will tell the Good News? Ah! He made provision 
for that ere He left the earth. He associated with 
Him a little band; warmed His spirit into their 
souls ; unfolded to their minds the scheme of heaven 
for man's salvation; gave them power to confirm 
their word, and thus started out — 

2. Tlie twelve Apostles. The honor God gave 
Jesus, by sending Him on an important mission, was 
conferred on them, John 17 : 18. Their minds and 
tongues were guided by the Holy Spirit, and they 
began a vigorous delivery of the message entrusted 
to them, on the first Pentecost after Christ's death 
in Jerusalem, where were assembled representatives, 
" Out of every nation under heaven." They soon 
sx)read the word throughout Judea, over into 
Samaria, and thence all over the world, and finally 
were gathered to the grave leaving thousands upon 
thousands rejoicing in the Gospel they had delivered. 
But were the people then living, the 'only ones, who 
should have God's cffer of mercy? Did the little 
work done in the life-time of the Apostles, exhaust 
the divine clemency? Must the generations follow- 
ing walk in darkness, while that one rolled in the 
wealth of divine communication ? K not, upon whom 
falls the honor of delivering the message to the sub- 



150 THE IOWA PULPIT. 

sequent generations ? Unless it is preached it will 
not be heard; or even if heard without being 
authoritatively declared, no one could claim it for 
himself; and none could authoritatively declare it 
unless charged with that duty. To whom then, we 
urge, does the honor of preaching the Gospel descend ? 
We answer ; to that which was begotten through 
their ministry ; that imperishable community (Heb. 
12 : 28, Matt. 16 : 18), in which shall be " Glory, 
[honor by being intrusted with a mission from God] 
throughout all ages.'^'' Eph. 3 2, called — 

3. The CliUTcTi. Not only to the individuals com- 
posing it then, for the work would soon cease, but 
to those who should compose it afterwards — to us, 
till the world shall end, and all come to judgment. 

To know we are not chasing a phantom ; that we 
are not aspiring to honors unlawful and unattain- 
able, let us read the following Scriptures. "And 
the things thou hast heard of me among many wit- 
nesses, the same commit thou to faithful men, who 
shall be able to teach others also, 2 Tim. 2 : 2 
Again, "For/rom you sounded out the word of the 
Lord ^ ^ so that we need not speak anything." 
1 Thess. 1:8. In these Scriptures it is unmistakably 
clear, that the responsibility of preaching, and like- 
wise the honor, descends to those who believe upon 
Apostolic testimony — the church. And that the 
work could go right on without the presence of an 
Apostle being necessary. 1 Thess. 1 : 8. 

But this thought may be further elaborated by 
considering 2 : Cor. 3 : 1-3. Here the church is com- 



PRE A CITING. 151 

pared to a letter. This implies a strong similarity 
in tlie prominent features of each, especially the 
elements mentioned by the Apostle. 

Apart from the fact, that a letter must have a 
writer, must be written with an instrument, and upon 
something that will retain and reflect the intelligence 
inscribed therein, there is a design, a purpose to be 
accomplished heyond anything done, m, or to the 
letter. It is to be read. It is to talk for the writer. 
It is to say what he would say were he present. It 
is a missionary. Now the church is declared to be 
the letter of Christ; the Apostles, the instrument 
with which he wrote it ; the Holy Spirit, not ink, the 
element in which he immersed that instrument, and 
the heart, the place he inscribed his mind, " known 
and read of all men," shows the legibility of his 
writing — the conspicuity of the church. 

But in a letter, another thing is true ; there is a 
co-operation of all its parts in the same direction. 
Every letter, word and line. Not one letter, even, 
can be left out without marring its beauty, and re- 
flecting on the character of its writer. Nor can any 
considerable portion be detached without obscuring 
the sense ; and if it steadily contradict itself from 
first to last, no one can learn from it the mind of its 
writer. So in the church. The co-operation of all 
its parts is necessary to the intelligent conviction of 
the world. 

If a portion be separated from the rest, in sym- 
pathy, faith and practice, so that while one division 
asserts one thing, and another disputes it, the world 



152 THE IOWA PULPIT. 

udll get little sense from sucli a letter, nor form a 
very high regard for its writer. The divided con- 
dition of professed Christians to-day, accounts for 
the dense confusion in the world touching the exact 
demands of the gospel, and the skepticism concern- 
ing it. We plead then, for harmonious co-operation 
in the one thing at least, of preaching the gospel. 
One God, one Faith, and one Body — (the Church) — 
its Preacher. It is Important that, we remember 
that, having honored by entrusting us with the de- 
livery of heavenly tidings ; with the power of salva- 
tion, exalting us to the fellowship of Christ and His 
Apostles, God now holds us responsible for the sal- 
vation of those who would believe, if only they 
could hear. Hence, the church may well say, "Woe 
is me, if I preach not the gospel " ! The work 
should be taken hold of in the same earnestness 
with which a drowning man siezes a buoy to save 
himself from perishing ; and carried forward with 
the determination to make our " calling and election 
sure." We need a plan — perhaps many plans — but 
we need imrk more. Any plan by which our purest, 
best gifted, and talented members can be put to, and 
kept at the woik, will honor God, and meet our 
obligation. The work itself will suggest the plan. 
Discussion will never do it. 

Tlien, brother ! sister ! Do you want to be saved ? 
If you do, " Take heed unto thyself and to the doc- 
trine ; continue in them ; for in doing this, thou 
shalt both save thyself and them that hear thee." 



PEEA.CIIING. 153 

III. What to Peeacii. "Take heed unto wliat 
doctrine"? The "foolishness of preaching," does 
not mean preaching foolishness. It is as dangerous 
to preach the wrong thing, as not to preach at all. 
" Though we or an angel from heaven preach any 
other gospel than we have preached, let him be ac- 
cursed." Gal. 1 : 8. This statement is startling, and 
needs to be well considered, lest the church, or some 
part thereof incur the curse of God. It is impera- 
tive that we limit our preaching to the gospel, lest 
we be found delivering a message which God will 
not own ; or else be guilty of keeping back part of 
the price of salvation as did Ananias in reference to 
the price of the land. 

It is sufl0Lcient here to state, that the gospel com- 
mitted to us, lies within the limits of Apostolic 
preaching. Its beginning is definitely fixed. Heb. 
9 : 17, Luke 24 : 47, and its end is the close of Apos- 
tolic historj^. What they first said must harmonize 
with what they always said to the same characters 
on the same subject, or else there is nothing in the 
gospel worthy of our confidence. For instance, if 
Peter announces "Repent and be baptized for re- 
mission of sins," in one place (Acts 2 : 38.), and "Re- 
pent ye therefore and be converted, that your sins 
may be blotted out, " in another place, (Acts 3:19) 
he must be understood as meaning the same thing 
each time. Otherwise there is confusion. Is remis- 
sion of sins offered to one, on different terms than to 
another? No. But remission of sins is offered in 
both instances, and hence the same terms are stip- 



154 THE IOWA PULPIT. 

ulated eacli time. And so on all througli their 
career. What we need then, is not to preach our 
speculations about the gospel, but preach it ; not 
about Christ, but preach Tiiin ; not preach about the 
Bible, but preach it ; not preach doctrines^ but the 
gospel ; not preach the church, but Christ ; not 
preach the way to hell, but to heaven ; not the way 
to be condemned, but the way to be saved ; not what 
has become of those who are dead, but what will be- 
come of those who are living. Stick to Apostolic 
preaching at all hazards ! Whatever is more, is 
too much, whatever is less is too little, and what- 
ever is different is wrong. No rivalry here is al- 
lowed. The gospel preached by the Apostles was 
not their own ; nor is it ours, it is Christ's. Let it 
be faithfully proclaimed, lest we fail of the grace of 
God." 
ly. The Aim and Object of Peeachhtg. 

1. It is the avenue through which the " Kindness 
and love of God is made known." (Titus 3 : 4.) By 
which are enkindled in the human heart, forces which 
work out the problem of human happiness. 

2. It is to dispel and drive back the clouds of ig- 
norance, doubt and despair from the human heart, 
which otherwise hang over it, and despoil it of its 
glorious attainments. 

3. It is to establish the people in the right and 
prepare them for " Obedience to the faith," (Rom. 
16 : 25, 26.) out of which comes the peace and pros- 
perity of the nations. 



PREACHING. 155 

4. It is to unite the cMldren of men into one 
brotherhood, and conserve all their powers for the 
overthrow of wrong, and up-building of the right; 
to make of "One heart and of one soul the mul- 
titude of them that believe." By which the hungry 
will be fed ; the naked and freezing clothed and 
warmed ; the fainting encouraged ; the feeble sup- 
ported; the fallen lifted up; the mourning com- 
forted; the "fatherless and \vidows" relieved of 
their afflictions ; employment given to the redeemed, 
and life brought to the dying. 

Oh what a scheme of mercy ! Put yourself by 
the side of the Savior when he gave his commission. 
Look with him over the woild, look on down over 
the ages. Behold man in darknes; wrapped in 
sin ; bowing before images of his own manufacture ; 
pleading with a stone, a piece of wood, a dumb idol 
for life ! Hear him cry ! See him lacerate himself 
arid shriek, that the sympathy of the dumb thing 
may be reached ! But no response. His hope still 
slumbers. The shadow of death draws around him, 
and the carnival of wretchedness is complete. Is it 
any wonder the Savior's heart is touched? That 
He says " Go ! Tell your fellow-man there is life, 
there is God, there is hope, there is heaven?" Then 



Shout the tidings of salvation 
To the aged and the young; 

Till the precious invitation 
Waken every heart and tongue. 



156 THE IOWA PULPIT. 

Shout the tidings of salvation 
O'er the prairies of the West, 

Till each gathering congregation 
With the gospel sound is blest. 

Shout the tidings of salvation 
Mingling with the ocean's roar, 

Till the ships of every nation 
Bear the news from shore to shore. 

Shout the tidings of salvation 
O'er the islands of the sea. 

Till in humble adoration, 
All to Christ shall bow the knee." 




G. L. BROKAW. 



G. L. BROKAW 




EORGE LEWIS BROKAW was born of Aaron S. and 
Lydia A. Brokaw, July 18, 1849, in Bureau County Illi- 
nois. Was converted in a meeting held by N. A. 
McConnell, and G. W. Mapes, when eighteen years of 
age, and baptized by A. Koss. 

He began preaching about one year afterward; 
taught school for a time ; attended Abingdon College, 
preaching on Sundays and holding some meetings during his 
course there. He graduated in June, 1873; preached at Dana 
and Rutland, Illinois, until March, 1874, when he went to Lis- 
comb, Iowa, and preached three years in Marshall and Story 
Counties. 

In May, 1876, he was married to Miss MattieH. Wilson, daugh- 
ter of H. H. Wilson, of Liscomb, Iowa; and in a few months 
removed to Roseville, Illinois, filling the pulpit there three 
years ; and also that of New Bedford, (vacated by J. H. Painter) 
simultaneously during two years. From thence he went to 
Monroe, Wis. Preached for the church there one year and was 
then made Evangelist of the State, under the employ of the 
G. C. M. C, in conjunction with the C. W. B. M., which posi- 
tion he held for nearly three years; when he resigned and 
removed to Liscomb, Iowa, his present home. 

In 1883 he was selected as one of the State Evangelists for 
Iowa, and entered upon the work in October, which position he 
holds at this writing. In personal appearance he is about five 
feet eight inches in height ; weighs 140 pounds ; dark hair ; keen 
black eyes ; dresses faultlessly and is quite presentable in ap- 
pearance. He is earnest, energetic and untiring in his work; 
genial and obliging among his fellow-workers, and a staunch 
friend of missionary enterprises. Being in the prime of life, 
and enjoying good health, with a fair natural ability, and a 
reasonable education, we shall confidently expect much valua* 
ble service bv him in the vineyard of the Master. 

157 



THE EOYAL PRIESTHOOD. 



G. L. BROKAW. 




*' Ye are a royal priesthood." — 1st Pet. 2 : 9. 

N the Old Testament we have types and sym- 
bols pointing forward to the permanent 
thing in the new and everlasting dispensa- 
tion. These types and symbols help ns to a 
better understanding of the New Testament. 
They point forward to things to come and generally 
to good things to come. 

The Jewish priesthood is a type of the Christian 
priesthood. The likeness is but partial, and we 
shonld exercise great care and not press it beyond 
its proper limits. According to the law of Moses, 
there were two classes of priests ; the high priests 
and the common priests. • 

The high priest is a type of Christ. He, alone 
was allowed to enter into the " most holy place " in 
the tabernacle and the temple. 

Christ, onr High Priest, has entered once for all 
into the ''most holy place," into heaven itself, now 
to appear in the presence of God for us. The High 
Priests under the law were continually changing by 

159 



160 THE IOWA PULPIT. 

reason of death. There is to Ibe no change in our 
High Priest, for Christ ever liveth at the right hand 
of God to make intercession for ns. He is a priest 
forever after the power of an endless life. How 
thankful we should be that we have such a merciful 
and faithful High Priest, " a daysman to stand be- 
twixt us and God and lay his hand upon both." He 
hears our cry for assistance, and knows our needs, 
and sympathizes with us in our trials, and is able 
to save eternally those who obey him. 

The common priest is a type of the Christian. 
All Cliristians are priests. Not the preacher alone; 
not the brothers alone, but the sisters as well, are 
royal priests unto God. 

The Bible does not teach that the priest is a type 
of a certain class in the church called "Reverends," 
" Clergymen," "Ministers of the Gospel," "Parsons," 
or "Priests." The division into "laity" and 
" clergy " is not found in the oracles of God. Peter, 
in addressing all the followers of Christ, " who have 
been begotten again unto a living hope by the res- 
urrection of Jesus Christ from the dead," calls them 
a royal priesthood. He did not write his letter to 
the preachers alone. All who had obtained like 
precious faith were known as priests. John, in ad- 
dressing all the followers of Christ in the world, 
who had been redeemed from the nations of the 
earth, and had been "washed in the blood of the 
Lamb," calls them " Kings and priests unto God." 

If all the members of the body of Christ are priests 
then, we may reasonably demand that the other 



THE EOYAL PRIESTHOOD. 161 

members live exemplary lives as well as the minis- 
ters of tlie gospel. The demand for personal piety 
of the ministers of the gospel is universal and it is 
righteous. It shows what value the world places 
upon Christianity. 

If all the members of the body of Christ are 
priests, then we may reasonably demand that the 
other members " bring up their children in the nur- 
ture and admonition of the Lord " as well as those 
who preach the gospel from the pulpit. When we 
get the world to watching other people's children, 
they will be convinced that the old saying, 
'' preacher's children are the worst children in the 
world," is not true. They will discover that the 
opposite of that, is nearer the truth, and will be 
stimulated to greater exertion in their effort to lead 
the children in that way, that shineth brighter and 
brighter unto the perfect day. 

As priests we all have been called. According to 

the law a certain class among the Jews were called 

to be priests. They must be of the tribe of Levi, 

and of the family of Aaron. Those of any other 

tribe could not officiate as priests. They must be 

willing in order to offer acceptable service unto the 

Lord. They must be thirty years of age before they 

could be priests. They m^st be without blemish in 

order to be priests. They must be free from all 

physical impurities, infirmities and imperfections. 

If one had lost an arm, or a hand, or a finger he 

could not be a priest. The halt and the maimed 

and the blind were excluded from this honored 
ii 



162 THE IOWA PULPIT. 

class. The leprous man and the man with a running 
issue were excluded. Some aspiring and ambitious 
men from other tribes and families tried to break 
the force of this law concerning the priesthood, but 
God's judgments on Korah,Dathan and Abiram for- 
ever settled the question who were to be priests of 
Jehovah under the law. 

Under the law of Christ we find no such restric- 
tions as are found under the law of Moses. 
He has invited the poor and the needy, the halt and 
the maimed and the blind to come. It is not neces- 
sary to belong to a certain tribe or family or nation 
in order to be saved. God hath called men from 
every tribe and nation, from every land and people. 
" God hath made of one blood all nations of men 
for to dwell on all the face of the earth," and hath 
given them all the power to seek the Lord and find 
him. (Acts 17:26, 27.) 

We need not wait until we are thirty years of 
age. This restriction concerning the priests teaches 
us that infants are not required to enter the new 
covenant until they are old enough to know and 
serve the Lord. The question has often been asked, 
"How old must children be in order that they may be 
baptized and become members of Christ's body?" 
The law of the Master does not specify the age at 
which the little ones may be received. Their fitness 
for membership is not determined by the age. Some 
may be old enough at ten, others not until nearly 
twice that age. The spirit calls them as soon as 
they " know the Lord. " If the child does not know 



THE ROYAL PKIE8TH00D. 163 

the Lord lie is not ready to enter, for "all shall 
know liim from the least unto the greatest. " 

Why should any one doubt that he has been 
called when the gospel is so plain ? It is surprising 
that any person with an open Bible would wait for 
a " special call from the Lord." It is also queer 
that any one will puzzle his brain over the theory 
that " God has from all eternity foreordained that a 
certain part of the human family should be lost and 
a certain part should be saved, and the number is 
so definite and fixed that it can neither be increased 
or diminished," and then wait and wonder whether 
he is one of the called of God or not. 

Is there a reader in doubt ? Are you not certain 
that you have been called to be a royal priest, a 
child of God ? If you are not satisfied with your 
call, read now and be convinced that Jehovah calls 
you. Isaiah, looking forward to the beginning of 
the everlasting dispensation, writes the gospel call. 
He says : " To every one that thirsteth, come ye to 
the waters, and he that hath no money ; come ye, 
buy, and eat; yea, come, and buy wine and milk 
without money and without price." " Seek ye the 
Lord while he may be found, call ye upon him while 
he is near : let the wicked forsake his way and the 
unrighteous man his thoughts ; and let him return 
unto the Lord and he will have mercy upon him ; 
and to our God for he will abundantly pardon." 
The Savior extends to you now the precious invita- 
tion: "Come unto me all ye that labor and are 
heavy laden, and I will give you rest. Take my 



164 THE IOWA PULPIT. 

yoke upon you and learn of me ; for I am meek and 
lowly in heart, and ye shall find rest unto your 
souls. For my yoke is easy and my burden is 
light." The Spirit calls you now to come. He in- 
spires heavens last invitation in the last book of the 
Bible. " He that hath an ear let him hear what the 
Spirit saith to the " unconverted. 

What have you now to say of this call of the 
Spirit of Grod ? Will you accept or wait for a more 
convenient day? 



" Seems now some soul to say, 
* Go, Spirit, go thy way ; 

Some more convenient day 

On thee I'll call.' " 



Jesus, the root and the offspring of David, and the 
bright and morning star says come. The Spirit and 
the bride say come. All are calling tenderly, calling 
lovingly, and saying : " Whoso ver will may come." 
None should hesitate to accept, but all should be 
thankful that we have been invited to become kings 
and priests unto Grod. 

As priests we have all heen consecrated. The 
Jewish priests were consecrated when they entered 
upon their work. The law prescribed the ceremon- 
ies necessary to their consecration. They were 
brought to the door of the tabernacle and their 
bodies were washed with water. Then the blood of 
the " Ram of Consecration" was sprinkled upon 
their right ear to sanctify their ears for hearing ; on 



THE ROYAL PRIESTHOOD. 165 

the thumb of the right hand to sanctify their hands 
for serving ; and on the great toe of the right foot to 
sanctify their feet for treading the courts of Jehovah. 
This consecration had to be performed but once, and 
it is a type of the consecration of the Christian. We 
can see beauty and reason in these ceremonies, 
when we remember that they are external signs and 
symbols given to indicate that purity of heart which 
is necessary in order to enjoy God. Paul refers to 
the consecration of the priests in Hebrews 10 : 22. 
He sees the ceremonies performed. He sees the 
priest draw near to enter upon his duties. He says: 
" Let us (Christian, priests) draw near (as the priest 
draws near to the sanctuary) with a true heart, (we 
must serve the Lord with our hearts, our affections, 
as well as our minds) in full assurance of faith (we 
must come in faith or we cannot please God) having 
our hearts sprinkled from an evil conscience (in do- 
ing the will of the Lord we know that we are ac- 
cepted and our consciences are clear) and our bodies 
washed with pure water (when we are buried with 
Christ by baptism our bodies are washed with pure 
water)." 

There is no room for a Christian to doubt his con- 
secration to the Lord or his acceptance. We come 
in faith and obey from the heart that form of doc- 
trine whereunto we are delivered and consecrate our 
bodies as well as our spirits unto the Lord and 
know that we are accepted because we have come 
according to the instructions of Heaven's King. 

The whole man is surrendered to the service of the 



166 THE IOWA PULPIT. 

master. We are to present our bodies a living sacri- 
fice, wholly acceptable unto God, which is our reason- 
able service. We are to glorify God in our bodies 
and in our spirits which are His. This is one rea- 
son why Jesus said : " Teach all nations immersing 
them." The body is to be put beneath the yielding 
wave, is to be wholly consecrated to His service. 
The Indian chieftain did not want his right arm bap- 
tized. He understood the Christian religion to teach 
us to " love our enemies," and he wanted one mem- 
ber of his body unbaptized, unconsecrated, that he 
might be at liberty, when occasion demanded, to 
smite his enemies with that right arm. Our right 
arms are to be baptized and surrendered to the Lord 
as well as all the other members of our body. When 
the other students were presenting their presents to 
Socrates, the wise philosopher, the young man who 
had nothing else to give, gave himself^ the grandest 
and best gift he could possibly present. We give 
ourselves to Christ and do all we can to glorify His 
Matchless ISTame. 

Those who were consecrated to the Jewish priest- 
hood wore a peculiar dress which distinguished 
them from all others. When the High Priest passed 
along, the people saw the seamless robe, with its 
seventy-two tassels, made of blue, and purple, and 
scarlet, and its seventy- two golden bells. They sav- 
on his shoulders the onyx stones on which were en- 
graved the names of the twelve sons of Jacob accord- 
ing to their birth. They saw the breastplate and on 
it the name " Urim and Thummim." They saw tJie 



THE EOYAL PRIEST flOOD. 167 

plate of gold on wliich. was written "Holiness to 
Jehovah," and they knew he was their High Priest 
for he was distinguished from all others by the dress 
he wore. 

The Christian is to be distinguished by his dress 
from all others. It is not the dress of the " outward 
man " which is to mark him as a priest. It is not 
by a peculiar cap or unfashionable coat that he is to 
be known and read of all men, but by the adorning 
of the "inner man." I made inquiry of a friend, a 
member of a certain religious body, why their mem- 
bers all dressed in that peculiar style. The answer 
was : "We do it so as to separate ourselves from 
others." You know the Bible says His people are 
to be a peculiar people, and we show to the world 
that we are His people by this peculiar outward 
dress! 

The Lord looks not upon the outward appearance 
but upon the heart. Peter tells of the adorning of 
the priceless jewel, the imperishable spirit. He 
says : "Whose adorning, let it not be that outward 
adorning of plaiting of the hair and of wearing of 
gold and of putting on apparel. But let it be the 
hidden man of the heart, in that which is not cor- 
ruptible, even the adorning of a meek and quiet 
spirit, which is in the sight of God, of great price." 
1 Peter 3 : 3. 

We must bear in mind the fact that the outward 
man perishes, the beauty of this grand temple in 
which the spirit dwells fades away ; but the inner 
man is renewed day by day. The body, the cor- 



168 THE IOWA PULPIT. 

ruptilble body moulders back to dust ; but the spirit, 
the imperishable spirit, never dissolves. The Bible 
speaks of the incorruptible God who is from ever- 
lasting to everlasting; the incorruptible kingdom 
which will never fall ; the incorruptible crown which 
never fades away ; and the incorruptible King, the 
King eternal, immortal and invisible. It also speaks 
of the imperishable spirit. Shall we not give heed 
to infallible instruction and adorn the imperishable ? 
Shall we not be " clothed in white robes, which is 
the righteousness of the saints ? " 

The Jewish priest had duties to perform and 
blessings and privileges to enjoy. We see him enter 
into the sanctuary. He approaches that golden 
candlestick, which was beaten out of a talent of 
pure gold, with its seven branches, all ornamented 
with " bowls, knops and flowers." He trims it and 
feeds it with pure olive oil, that it may be continu- 
ally giving light to that room. We see him ap- 
proach the Table of shew-bread and remove the 
twelve loaves every Sabbath day, and place thereon 
twelve new loaves. We see him approach that altar 
of incense, made of achaia wood, and overlaid with 
gold. He places thereon his ofiering which ascends 
as sweet incense before the throne of God. 

The Christian has duties to perform and privileges 
and blessings to enjoy. He opens and studies the 
Blessed Bible. He looks upon it as the Golden Can- 
delabrum, the spiritual light to the man of God, 
the lamp unto his feet and the light for his pathway. 
It presents Christ to him as " the way and the truth 



THE ROYAL PRIESTHOOD. 169 

and the life." He recognizes its seven grand divis- 
ions. He sees the gospels as the center, presenting 
Christ as the person in whom his faith is to center. 
He sees that " the Law and the Prophets and the 
Psalms " lead us to the Messiah who was to come. 
He sees that the Acts of Apostles and Letters to 
Christians and Book of Revelation point back to 
Christ and he knows that Christ is the Alpha and 
the Omega. He knows the value of the Word of 
God and can fervently say : 

** I'll not give up the Bible, 
God's holy book of truth, 
The blessed staff of hoary age 
The guide of early youth." 

As the Jewish priest came to the Tahle of shew- 
bread on the Sabbath day, so the Christian comes 
to the Lord's table on the Lord's day and par- 
takes of the one loaf in grateful remembrance of the 
death of Christ for him. 

As the Jewish priest came to the altar of incense, 
so the Christian comes boldly to the throne of grace 
to offer up his spiritual sacrifice to God. He has 
been taught that it is his privilege to come to the 
throne of grace, in the name of Jesus, and offer his 
thanksgiving and his adoration, his sweet songs of 
Zion and his petitions and that God hear him. He 
has the privilege of interceding for himself and for 
others. He is, himself, a priest and need not despair 
if he can find no white robed priest to intercede for 
him. 



170 THE IOWA PULPIT. 

The Christian President, Garfield, lay dying near 
the beautiful sea. During those eighty days of in- 
tense suffering, no minister of the gospel was allowed 
to see him and converse with him concerning his 
spiritual wants. The doctors said they would not 
allow them to enter his room. The pastor of the 
church of Christ in Washington, of which the Presi- 
dent was a member, saw him but once and was not 
permitted to talk with him but a few moments. 
Many said it was wrong to keep away those who 
could give spiritual consolation. Some said the 
doctors were hard hearted ; others called them infi- 
dels. The President offered no complaint. He- 
knew that he had been consecrated a Royal Priest 
in his youth and that he could offer his petition and 
be heard. How insignificant was all the pomp, the 
parade, the honors, the fame of human greatness 
compared with this. He knew also that his patient 
Christian wife had been consecrated as God's child 
and had the right to bow in the chamber of the 
suffering one and worship God who still reigns in 
heaven and say : " Thy will be done." 

"Blest inhabitants of Zion, 
Washed in the Redeemer's blood, 
Jesus, whom their souls rely on, 
Makes them kings and priests to God, 
'Tis His love His people raises 
With himself to reign as kings ; 
And, as priests, His solemn praises 
Each for a thank offering brings." 



THE ROYAL PRIESTHOOD. 171 

What a high position we are called upon to oc- 
cupy before the world ! There is nothing degrading 
in becoming a Christian, in consecrating ourselves 
to the service of the King of Kings and the Lord of 
Lords. The citizen of the Roman Empire felt highly 
honored because of his position. He said : " To be 
a Roman citizen was greater than a king." We are 
more highly honored when we accept the invitation 
and become citizens of the Empire of Jehovah. 
Who can command language to express, who has 
powers of mind to conceive of the high honors con- 
ferred upon the child of God? "Jesus hath" a 
name which is above every name ; that at the name 
of Jesus every knee should bow, of things in heaven, 
and things in earth, and things under the earth; 
and that every tongue should confess that Jesus 
Christ is ''Lord to the glory of God the Father ; " 
and we, His children, have a name which affiliates 
us with all that is grand and pure and holy in the 
whole universe. Shall we not join in saying: 
"Worthy is the Lamb that was slain, to receive 
power, and riches, and wisdom, and strength, and 
honor, and glory, and blessing. For thou wast 
slain, and hast redeemed us to God by thy blood 
out of every kindred, and tongue, and people, and 
nation ; and hast made us kings and priests unto 
God." 

A prince of royal blood and a child of poor 
parents were playing together. The little prince 
boasted that he belonged to a royal family. He 
claimed tiiat a number of his relatives were kings 



172 THE IOWA PULPIT. 

and queens, and otliers were lords and princes. The 
poor child replied that he had heard his father say 
that he belonged to a family who were all kings. 
His father was a Christian. Let us endeavor to be 
worthy of the high position to which we have been 
called, and ever be thankful to Him who hath done 
so much for us, and live and labor to persuade 
others to become identified with the Boyal Priest- 
hood. 




mos^^^^ ■ 



ROBERT E. SWARTZ. 



EGBERT EMAIETT SWARTZ. 




, OBERT EMMETT SWARTZ was born at Bloomington, 
Illinois, December 24, 1850. At the age of five years 
his father removed to Westport, Missouri, where in 
the spring of 1865 Robert E. completed an academical 
course under 0. C. Huffaker, a prominent educator of 
the West. In the autumn of 1864 he became a mem- 
ber of the Baptist church, and a year after removed 
to a farm in Vernon County, Missouri. He was contemplating 
the study of law, with the purpose of becoming a lawyer, but in 
the spring of 1870 he united with the Disciples and entered the 
Bible College of Kentucky University, in September of the 
same year. 
After spending two years there he began preaching in July, 

1872 in the vicinity of his country home. During the first year, 
while laboring at his own charges, two churches were estab- 
lished and are prospering at the present time. In November, 

1873 he was called to labor with the church at Ft. Scott, Kansas, 
where he preached with fine success for about two years. And 
in June, 1875 took charge of the church at Adel, Iowa, M^here, 
within eighteen months, ninety-nine names were added to the 
membership. He was next called to labor with the church at 
Rock Island, Illinois, where his labors were attended with 
results gratifying to the people among whom he labored. 

In the spring of 1880 he was called to Lincoln, Nebraska, was 
with them one year and nursed them through the most critical 
period of their history, when he again returned to Iowa and 
took charge of the work at Cedar Rapids, his present field of 
labor. Under his labors here the church has grown from a 

173 



174 THE IOWA PULPIT. 

handful to over one hundred, and has built one of the finest 
edifices in the State. In addition to that no church gives more, 
in proportion to its members, for State and foreign missions, 
than does Cedar Eapids. 

Bro. Swartz was married to Miss Ella F. Hamilton, of Tiffin, 
Johnson County, Iowa, November 8th, 1877, who is a valuable 
helper in his ministerial labors. He is about five feet eight 
inches high ; light build ; weighs about 146 pounds ; brown hair 
and eyes ; pleasant address ; suave and cultured manners, 
working easily into the graces of the people ; a careful student 
and good thinker; takes great pains to adapt his sermons to 
the needs of the times, and to have them in good shape before 
delivering them ; and is a tender, energetic and vigilant pastor. 



THE SERIOUSNESS OF THE DISCIPLES' 
MISSION. 



BY E. E. SWAKTZ. 




*' Be ye therefore sober and watch unto prayer. " — 1 Peter 4:7. 

^HE Aaronic priesthood was called : the Chris- 
tian priesthood is not only called but sent. 
The former had a service, the latter has a 
mission. All the social and religious asso- 
tions of Israel clustered around the priestly 
office. Its influence upon the sentimental life of the 
nation was marvelous. The instinctive sympathy 
of human nature found its inspiration in the physical 
perfections of the high priest. Patriotism, grat- 
itude, hope and joy quickened and grew under the 
influence of the national feasts. Even the law 
which held in restraint the lower energies of life 
derived its power from and was dependent upon the 
permanence of the priesthood. In much the same 
way do we find the emotions of the Christian heart 
radiating from him who is the great High Priest of 
our confession. It is evident that all spiritual purity 
that blooms in the disciple's soul must come from 
one "who is holy, harmless and undeflled." That 
hope which is the chief of all hopes, to-wit, the 
promise of immortality rests upon the word of Jesus 
and his resurrection from the dead. The joy which 

176 



176 THE IOWA PULPIT. 

fills onr hearts comes from hearing the voice of the 
"bridegroom, and our devotion is strengthened by con- 
templating his wonderful life. In the enjoyment of 
his fellowship, a fellowship akin to that which Jesus 
had with the Father before the world was, we must 
not forget that there are many causes for serious 
thought to him, who after Jesus goes forth seeking 
to save the lost. This is undoubtedly implied by 
the text, and our personal observation I presume 
will confirm the thought. 

If we were asked why should the Christian's life 
be filled with serious feeling, we would answer that 
those profound Tnysteries which hang around the 
borders of the unseen world ought to hush our 
thoughtless tongues, and subdue our hearts in the 
fear of Grod. 

We may consider the hidden life in the beating 
bioplasm, the marvelous variations of this vital 
power in the animal world, the rushing current of 
human energy, the throbbings of human emotions. 
There is the whole course of history where nations 
rise and fall like the billows of the sea, and yet no 
one can tell whence they came nor whither they go. 
There is birth, maturity, decay and death, while 
through all these the process of life is at last 
wrapped in the shroud of the dead. Above and be- 
yond this lies the mystery of the divine life engrafted 
upon the soul. It is a life as real as the flesh life, 
yet a power not subject to earth laws. It is not 
without feeling, yet it is not a sense life. It has its 
birth and growth, but there is no decay nor death. 



SERIOUSJSTESS OF THE DISCIPLES' MISSION. 177 

It subdues human action, illumines the spirit, trans- 
forms the character, purifies the affections and 
morals, it is the God-life incarnate in human beings. 
How wonderful are these notes in the scale of life 
sounding forth the praises of the Creiitor. 

Next we may mention, the power of genius which 
casts its strange spell over the soul. Gfeniuses are 
few yet those that are walk over the earth and all 
men follow as if drawn by some instinctive influ- 
ence. We reverence them as beings of a superior 
race. We invest them with attributes more than 
human. We listen to them as to oracles, yet withal, 
we are conscious they are human. This secret in- 
fluence of mind over mind is not confined to personal 
contact. We have all doubtless unconsciously un- 
covered our heads in the presence of some wonderful 
painting. Simple color and canvas could never so 
impress the mind. ~No, it was the soul embodied in 
the picture, which long after the master slept with 
the fathers, looked out upon us from that wonder 
land, whence he when living among mortals drew 
his power to charm. 

If we could enter into the experience of such men 
we would doubtless be struck with amazement. 
Through how many heart sorrows must the soul 
often go ere the light of a great conception break 
through the obscurity of the mind. Who can tell 
the agony of a soul lead in daily bondage to a 
mighty thought. Who can trace the painful throes 
attending the birth of an idea. 

Akin to genius, but of a far higher sphere stands 
the Divine Inspiration. Some men have stood 

12 



178 THE IOWA PULPIT. 

witMn speaking distance of heaven and iilie Elijali 
of old could liear the voice of the Almighty calling 
them to duty. Of such was Moses, bearing his mystic 
rod before the chosen people; such was Isaiah 
burdened with the word of the Lord; such was 
Ezekiel wrapt in the glory of heavenly visions. 
Then there was the Yoice in the wilderness of Judea 
and following him the wonderful Presence revealing 
the secrets of the Kingdom of Heaven. How strangely 
are we subdued while standing in imagination before 
him who is the mouthpiece of God. 

Wliile contemplating mysteries we are lead to 
remark that the first wonder we ever beheld was the 
love light of a mother's heart bursting upon our 
being. And when that light went out in death the 
last tear trembling on the faded cheek told the 
mystery of a mother's devotion. It is true, that 
other afiections came into our lives such as of 
friends, and wife, and child, but they were all so 
many mysteries walking up and down our hearts 
filling us with peace and joy. However, the marvel 
of all marvels is God's love to man. The birth song 
of Jesus has lingered in the air since His return to 
heaven, and for eighteen centuries men have been 
making pilgrimage to Jerusalem. In all that time 
how many freed from unclean spirits would fain 
with the Magdalen clasp the Savior's feet. A love 
that can overcome corruption, enmity and sin is 
surely the wonder of wonders, and the mystery of 
mysteries. The tears of Gethsemane, and the blood 
of the cross bring peace to sin stained souls, while 



SEEIOUSNESS OF THE DISCIPLES' MISSION. 179 

faith and hope holds fellowship with love even to 
the gates of Paradise. 

Again, if we consider the sufferings by which we 
are surrounded we may find another occasion for 
the sobriety enjoined by the text. How strangely 
do joys and sorrows mingle in human life. A more 
cheerful spirit never moved among men than Jesus 
of Nazareth, yet of Him it was said, " He is a man 
of sorrows and acquainted with grief." This 
thought was doubtless in the Apostle's mind when 
he taught the disciples "to rejoice with them that 
rejoice, and to weep with them that weep." And 
further, in the sympathy by which our soul partakes 
of the pain of another being intensified by grace we 
discover that peculiar preparation of Christian 
hearts fitting them to minister to the wants of a 
suffering world. As the disciple goes through the 
world in the unselfish spirit of the master many 
will be the occasions when he will be called upon 
to bind up bleeding humanity, pouring in oil and 
wine. The sighs and groans of suffering bodies, 
writhing form and distorted countenance, the quiver- 
ing muscle and gasping breath, all enter into that 
language wliich speaks the agony of physical life, 
and to which no disciple can be indifferent. To 
pain we may add the feeling of helplessness which 
ever attends disease subduing the spirit as pain does 
the body, and with this comes the sense of humili- 
ation which inevitably follows the infirmities of the 
flesh. Such experiences appeal to our higher nature 
and ought to awaken the tenderest sympathy. In 



180 THE IOWA PULPIT. 

order that we may be suitable ministers of his 
mercy God has graciously lead the most of us 
through those experiences so common to earthly 
life. Notwithstanding the fact that a Christian life 
should in a very important sense be above the world, 
yet, we too, know in some degree the distress of dis- 
appointment. Here we have all at some time of 
life gone forth in the morning and beheld the 
brightest flowers of expectation withered and dying 
by an untimely frost. We have planned, and our 
plans have been frustrated, we have labored, and 
others have received the reward. That bitter lesson 
which comes through the loss of confidence we have 
learned in tears. We have seen the brightest hopes 
darkened, the warmest friendships broken, the 
tenderest affections crushed, and the purest lives 
blasted. Desires have waited many years for some 
one to warm them to life and awaken them to action 
yet waited in vain. Age, accident and disease have 
made children orphans, and children have grown 
cold in the embraces of parents. The brow of the 
bridegroom has been darkened with sorrow and the 
music of the bride's voice hushed in death. 

In the spiritual sufferings we are called to witness, 
we may mention the pain, of unbelief. It is a mis- 
take to think that infidelity ever brought comfort to 
a single heart. The groping of the soul in its moral 
blindness after God is pitiable in the extreme, 
and the distress it entails upon life is greater than 
that which comes in bereavement. Spiritual anxiety 
has dwarfed many generous natures and a mocking 



SERIOUSNESS OF THE DISCIPLES' MISSION. 181 

uncertainty lias driven men to madness. How 
many conscious of tliis world's emptiness have cried 
out after God. Men have felt that they had un- 
dying souls, but never knew it. They have yearned 
for immortality, but no one declared it unto them. 
Even when. ^^ penitence they have been brought to 
the cross, they have been forced to cry out Lord 
help my unbelief. 

Then there is the bondage of evil habits which 
holds the soul in relentless slavery. Who can enter 
into the agony of this hand to hand conflict with the 
evil one. Who can paint the demons running riot 
through the frenzied mind. Who can tell the weak- 
ness and prostration of the hour of reaction. Who 
can reveal the remorse gnawing at the vitals and 
making man loathe himself. Ah, who can feel the 
terror and anguish of a soul when the voice of the 
tempter calls him again to the debauch. The suf- 
ferings of Prometheus are not to be compared with 
the affliction of such a one. 

But then again there is the sorrow which comes in 
the conviction of sin. When the soul can look back 
upon its evil life with every deed made manifest in 
the light of the Holy Spirit. When God's goodness 
and forbearance only make more hideous the in- 
gratitude of the heart. When the folly and sinful- 
ness of sin only intensify the evil deed. In contem- 
plating the workings of a mind in such pain we 
would fain like Joseph before his brethren, turn 
aside and seek a place to weep. The anxious sym- 
pathy of a Christian heart in behalf of such, can 



182 THE IOWA PULPIT. 

only find relief in prayer to God tliat lie may heai 
the blessed resolution, " I will arise and go to my 
Father. " 

In view of the sufferings of this life the kindness 
of God is manifest by giving ns spirits which can 
endure more sorrow than joy. The joys of life are 
redoubled b}^ friendship and our griefs are lessened 
by sympathy. How rich is that grace which tells 
us that we " have not a High Priest who cannot be 
touched with the feeling of our infirmities." Seeing 
that he was compassed about with infirmities he is 
able "to have compassion upon the ignorant and 
them who are out of the way. " 

In drawing nearer to his personal interests the 
Christian finds in the dangers of his pilgrimage 
abundant reason for sobriety and watchfulness. 
Jesus foreseeing all that the apostles would encoun- 
ter while obedient to the great commission, told 
them of the persecution they would meet. No one 
can read that catalogue which has been only too 
faithfully fulfilled, without trembling before the 
images which arise in the mind. Every generation 
has found martyrs for the name of Jesus, and in 
every country for his faith " a man's foes have been 
those of his own house." With advancing light and 
increasing influence this physical opposition to the 
truth may grow less, but in one way or another we 
are constantly reminded that the spirit of persecu- 
tion is not dead. Some Scriptures have been ful- 
filled and their application therefore has ceased, but 
it will be a very long time before this passage will 



SEEIOUSNESS OF THE DISCIPLES' MISSION. 183 

cease to be verified that "they who will live godly 
in Christ Jesus shall suffer persecution." 

The evils that threaten our spiritual interests are 
both more numerous and greater in variety than 
those which effect our temporal comfort. Tempta- 
tion lays its snares for the unwary in every place. 
Every season brings its peculiar inducements for 
evil, and no life is free from the besetting sin of un- 
belief. There is nothing, I presume, that man re- 
ceives from God but Satan uses to break the fellow- 
ship of the soul with heaven. Temptations come 
singly and in groups. At times they would whelm 
the soul with violence, at other times they would 
destroy it with the serpent's sting. The confidence 
of the soul is often the occasion of stumbling. Suc- 
cess exposes the life to serious danger. The hour 
of convalesence is the most critical period of disease 
and the point of victory lies nearest destruction. It 
is a well known fact in military science that when 
triumph perches upon the banner the spirit of insub- 
ordination is strongest. 

If we consider the things which a Christian may 
lose, how serious becomes the possibility of such a 
loss. Much like our appreciation of other blessings 
we know not how precious faith is, until we see it 
stranded, and all the priceless treasures tossed to 
and fro by the idle waves of human conceit. How 
dark is the starless night over which hope once 
hung the harbinger of the coming day, and how 
cheerless that hearth when the embers of affection 
have crumbled into ashes. Who would lose purity 



184 THE IOWA PULPIT. 

in delDauch, who would have the smile of heaven 
change into wrath and the glory of immortality 
swallowed np in the shadow of the second death. 

There then are precious souls for which we watch, 
and for which we must give account. Jesus died 
for each, and in view of this how great is their value 
enhanced. The thoughtless servant may eat and 
drink with the drunken, and the Christian may lose 
sight of his great responsibility, but the hour of 
judgment comes when we shall be asked of our 
stewardship. The Lord has warned us of his ap- 
proach, let us then, as faithful Christians, "be sober 
and watch unto prayer." 

Not only does the consideration of present influ- 
ence impress us with its importance, but those un- 
dying consequences which linger behind when we 
shall have entered into eternity, ought to quicken 
our most serious reflection. He who does evil, not 
only injures his victim and himself, but he sets in 
motion a peculiar agency that grows with time and 
spreads with the increasing race. 

And lastly, if dangers menacing the disciples were 
only human, there would be less occasion for fear. 
K the consequences of wrong were confined to this 
life they might well be borne. But we know " that 
we wrestle not against flesh and blood " but against 
those fearful agencies of sin working behind the 
scenes. The depth and devices of Satan are marvel- 
lous, and woe be to him who presumptuously enters 
the lists for conflict. While watching unto prayer 
let our petition ever be " lead us not into temptation 
but deliver us from evil." 




J. N. SMITH. 



JOHN KELSON SMITH. 




z^? OHN NELSON SMITH was born in Knox County, Ohio, 

vJ ^C April 2, 1840. He was the youngest of eight children. 
His parents were religious people, being members of 
the Christian or Newlight church. When he was ten 
years old his parents moved to Iowa, and after spending 
two years near Burlington, entered government land 
in Linn County, where they settled and opened a farm. 
John worked on the farm in summer and attended the common 
school in winter until nearly eighteen years of age, when he 
entered Cornell College. The great financial crash had just oc- 
curred, times were exceedingly hard and money very scarce. His 
father could not help him, but an older brother, who was anxious 
that he should have an education, encouraged him in everyway 
possible. He had but seventy-five cents when he arrived at the 
college. With this he bought the only book with which he 
was not provided. A kind friend proposed to board him through 
the spring and fall terms, and wait for his pay until the next 
spring. This offer was accepted. The succeeding winter, when 
eighteen years of age, John taught a school of sixty pupils, 
over twenty of which were young men and women. Teachers' 
wages were low at that time, and generally teachers had to 
take school orders in part pay, and wait often many months. 

Keturning to school in the spring, John paid his board bill, 
and commenced the experiment of boarding himself. Having 
a school order, and being greatly in need of money, he effected 
a loan at thirty-five per cent, interest, giving his order as collateral. 
This fact indicates the state of the finances of the country at 
that time. John continued to attend school and teach, until 
about the close of the year 1863. His last teaching was as prin- 

185 



186 THE IOWA PULPIT. 

cipal of Excelsior High School, at Fairview, Jones County, 
Iowa. He quit this position and work to give himself to the 
ministry. 

His religious life reaches back to the time when he was nine- 
teen. His mother, to whom he was devotedly attached, died a 
most triumphant and peaceful death. This profoundly im- 
pressed John's mind with the beauty and value of religion. He 
determined to be a Christian. Soon after this he made a pro- 
fession of religion, uniting with the Methodist Protestant 
church. He was never satisfied with Methodism, however, and 
the strife and jealousy of the various warring sects greatly dis- 
tressed him. About a year later he was engaged to teach where 
there was a small band of Disciples. He had heard of these 
people but not favorably, and consequently had formed some 
prejudices against them. They had no regular preaching, but 
an occasional sermon was preached by some one who came that 
way. Some of them he heard, but as a rule they were not of a 
character to favorably impress him. In September, 1862, the 
Disciples held their county meeting in Fairview. This meeting 
he decided to attend. On Lord's day, the second one in Sep- 
tember, after listening to a powerful sermon by N. A. McCon- 
nell, he made the good confession and the same day was baptized 
in the Wapsipinicon River, at Anamosa. This day he remem- 
bers as one of the joyous days of his life. Previous to this time 
he had intended to enter the profession of the Law; but 
on that day he decided to preach the gospel. He began to 
preach about a year afterward, and has continued without 
cessation to the present time. He has never been out of work, 
always having more calls than he could fill. He has preached 
in Iowa, Illinois, Ohio, and a little in Nebraska. His work has 
mostly been pastoral, though he has evangelized some, having 
held a number of good meetings, gaining in some of them from 
forty to seventy-nve members. But for the fact that he has 
been a long time affected with neuralgia, he feels that he could 
have accomplished much more. 

He was married January 8, 1864, to Miss Sarah A. Mershon, 
daughter of Dr. T. 0. Mershon. By this union they have six 
boys and three girls. His present place of residence is West 
Liberty, where he has labored for the church for the past three 
and a half years, with good success. 



J CHIT NELSON SMITH. 187 

In personal appearance, he stands six feet in his boots, and 
weighs 160 pounds ; dark hair, streaked with gray, covering a 
broad, high forehead ; his build is symmetrical and movement 
easy and graceful ; has an excellent voice, a ready flow of lan- 
guage, a good delivery, a tender sympathy, a strong faith, and 
the courage to rebuke sin and to "declare the whole counsel of 
God." He considers the interests of the cause of Christ outside 
of the limits of his local field and in all the ways which are 
possible with him, he aids and encourages the missionary 
work, whether it be State, general or foreign. 



THE LAW OF ESTCREASE. 



JOHN N. SMITH. 



"And the disciples came and said unto Him, why speaketh 
thou unto them in parables ? He answered and said unto them, 
Because it is given unto you to know the mysteries of the king- 
dom of heaven, but to them it is not given. For whosoever 
hath, to him shall be given, and he shall have more abund- 
ance ; but whosoever hath not from him shall be taken away 
even that he hath. Therefore speak I to them in parables; 
because they seeing, see not ; and hearing they hear not, 
neither do they understand." — Matt. 13 : 10-13. 

HE thouglitless reader of this language wonld 
conclude that Jesus did not desire or intend 
that the people should understand His teach- 
ing; that His object in using parables was 
to so disguise His thought that all except the 
chosen few would not be able to comprehend His 
meaning. The thoughtless are not the only ones 
who have come to this conclusion. It would be a 
most difficult task to harmonize such a view of Jesus 
as a teacher, with the object of His mission to our 
world, which in His own language was " to seek and 
to save them that are lost." Before believing that 
He purposed so to teach that men could not under- 
stand Him, we must divest Him of the benevolent 
character which His people have always claimed 

189 




190 THE IOWA PULPIT. 

for Him, and wMch has Ibeen conceded to Him by 
the world. As a further proof that this was not His 
purpose, we note the fact that the people did under- 
stand sometimes. Even His most malignant enemies 
perceived that in some of his parables, He spoke of 
them and they were therefore the more enraged. 

It would be interesting to inquire into the precise 
object of the Savior in using this method of teach- 
ing. But this is not our purpose. We refer to this 
only for the purpose of rescuing this important 
statement from a false and dangerous interpretation. 

We have selected this language because that in 
it we find a truth of great value ; a principle in the 
moral government of God, of very great importance. 
It is to this principle that your attention will be 
directed in this sermon. We shall see as we pro- 
ceed that Jesus intended to state this principle and 
not to say that His teaching was to be hidden from 
men. This principle we will call The Law of Increase. 
It contains the law of decrease as well as that of 
increase, of loss as well as of gain. The law of 
increase may be expressed in the single word, use. 
He who uses what he has shall have more abund- 
ance. Whereas he who neglects or refuses to use 
what he has shall have less, and in time will lose 
what he has. 

This principle has a wide application. It is an 
established principle in the material, the intellectual 
and the moral worlds. He who uses his opportuni- 
ties will find them multiplying; while he who 
neglects the opportunities which come to him will 



THE LAW OF INCEEASE. 191 

soon be found complaining because be has none 
given to him. In the business world, he who prop- 
erly uses the means with which he has been blessed 
will find them increasing day after day. The poor 
boy who begins with a few dollars, which he wisely 
invests, wiU in time become the possessor of a for- 
tune. On the other hand, he who, though starting 
out with much fails to properly use what he has, 
will in his old age, find himself a pauper. 

He who properly employs his physical powers 
will be gratified at seeing them increasing. A babe 
gains new strength by the use of that which it 
already has, until it can creep and then walk. Thus 
it grows to youth and in due time to manhood. 

Ascending a step higher we find the same law. 
With respect to the senses it is true that their use 
promotes growth while the neglect to use them is fol- 
lowed by an opposite effect. He who depends most 
upon the sense of hearing, can hear best. No lan- 
guage can accurately portray the misfortune of one 
who was born blind. Yet for every misfortune there 
is some recompense. Because of the more constant 
use of the sense of hearing and his greater depend- 
ence upon it, he whose eyes never beheld the match- 
less loveliness of this world, knows vastly more of 
the sweetness of nature's melody, than is known by 
those who have eyes and who see. To him the 
music of the feathered songsters is sweeter, the 
moaning of the winds and the sighing of the zeyphrs 
are more plaintive and the roaring of the thunders 
is more majestic than they can be to him upon whom 



192 THE IOWA PULPIT. 

this misfortune has not fallen. How acnte is the 
vision of those who were horn deaf! They detect 
every movement however slight. This is hecanse 
their eyes have been made to perform a twofold duty. 
How much more acute is the sense of touch in those 
who cannot see than in those who are blessed with 
the powers of vision. The fingers of a poor, blind fac- 
tory girl became so calloused by constant use, that 
she could no longer read her Bible. With a broken 
heart she pressed it to her lips, exclaiming, "Blessed 
Bible, must I give you up ? " when to her great joy 
she found that by reason of use her touch had be- 
come so acute that she could read with her lips. 

If we ascend to the domain of the intellect we 
will .find it governed by this principle. The per- 
ceptive and reflective faculties are developed by 
use ; while disuse tends to weaken and dwarf them. 
The more constantly one's memory is employed in 
a given direction, the more retentive it becomes. It 
is a common complaint with many good people that 
they cannot remember what and where Scripture 
texts are, or what the principal thoughts are of 
sermons to which they listen. The same class of 
people do not remember the Scriptures which they 
read. The reason for this is not that the memory is 
deficient. Other things of far less importance are 
remembered easily. The reason is the memory has 
not been used for this purpose. Such persons may 
constantly improve their memory in this respect by a 
little effort to firmly fix in their minds, the Scriptures 
which they read and hear. 



THE LAW OF UNTCEEASE. 193 

That man's powers of reason are strengthened by 
use, is a fact well known by all. Indeed all these 
facts to which reference has been made are well 
understood. They have been introduced here simply 
to prepare the way for higher and more important 
truths. 

We come now to the domain of man's moral and 
spiritual forces and activities, where we have the 
clearest possible evidences of the influence of the 
principle of increase. In our text Jesus applies this 
principle to the hearing and understanding of truth. 
He evidently regarded man as being naturally 
endowed with the capability to receive truth. He 
taught men '' to take heed what they hear." He 
holds us responsible for what we hear. It would 
be well for us if we would ever keep this in mind. 
We listen to false and dangerous teaching, from 
mere idle curiosity, with no intention of believing 
it ; but all the same it exerts an influence upon us. 
We take up and read sensational and impure books 
and papers apparently unmindful that by the law 
of association our pure thoughts and habits are cor- 
rupted. Thus we come, unconsciously and without 
intending it, under the influence of vicious men and 
women until our standard of virtue and propriety 
becomes measurably degraded. No paper or book 
of questionable character should ever be permitted 
a place in any household. Nor should we listen to 
teaching which we know to be false and dangerous. 
To do so is to court danger, a thing for which there 

is no iustification. 
13 



194 THE IOWA PULPIT. 

We are also taught "to take heed how we hear." 
Jesns holds us responsible for the way in which we 
hear. This He does because very much depends 
upon the manner of hearing. Jesus said of the 
Jews, "Hearing, they hear not, neither do they 
understand." They listened to Him as He taught, 
but they had no disposition to receive His teaching. 
Indeed they were determined that they would not 
receive it. As a result of this they neither heard 
nor saw, in the true sense. The power to perceive 
truth and to discriminate between it and error had 
gone from them. He who rejects the truth will find 
himself becoming more averse to it day after day. 
At the same time there is a proportionate decrease 
in his ability to understand and appreciate it. The 
cause of this is not hard to discover. Opposition 
to truth grows out of evil desires. Such desires 
yielded to, become stronger while the better elements 
grow more feeble. If opposition to the truth is con- 
tinued long, the evil within one becomes his absolute 
master. The Scribes and Pharisees, by their un- 
principled and persistent opposition to the truths 
lost whatever desires they may have had for it. 
Their hearts were gross, their ears were dull of hear- 
ing and their eyes had been so long closed to the 
light, that irrecoverable blindness had ensued. For 
this reason it was not given to them to know the 
mysteries of the kingdom of heaven. They would 
not know when they could, and now, the ability 
to know is taken from them. How sad, how de- 
plorable was their condition. But this was not 



THE LAW OF INCREASE. 195 

peculiar to the Jews who opposed the Savior 
when He was here. Multitudes of men are in this 
condition to-day, and from the same cause. They 
have fought against God's truth with such deter- 
mination that it is more easy for them to believe 
a lie than to believe truth. We often hear it re- 
marked of men who advocate the materialistic phi- 
losophy of things, " They do not believe what they 
teach " It is true some may not believe it. Many 
however do. And while to you it may seem impos- 
sible for any person to believe that there can be an 
effect without a just cause, that there can be a design 
without a designer, and that there can be thought 
without a thinker yet it is possible. In 2 Thess. 2 ; 
10-12, Paul speaks of those who would not receive 
the love of the truth that they might be saved. "And 
for this cause Grod sendeth them a working of error 
that they should believe a lie." God permits men 
to reject His truth if they will. He permits them to 
accept of falsehood and delusion if they so elect. 
This they may continue to do until the moral senses 
become so defiled that darkness seems to them to be 
light and light seems to be darkness. Thus man, 
who was made a little lower than the angels, and 
who, in the benevolent purpose of his Creator, was 
intended to have dominion and to be crowned with 
glory and honor, may become a very demon in 
wickedness. This appalling truth should be so im- 
pressed upon the minds of the young, that they may 
be filled with a wholesome fear to trifle with a thing 
so sacred as God's truth. 



196 THE IOWA PULPIT. 

How pleasing it is to turn to the disciples of onr 
Master. How different was their condition from 
that of the Scribes and Pharisees. They had made 
a right use of their capability to understand truth. 
They had listened to the great Teacher with wonder 
and delight. Never before did mortals have the 
opportunity to listen to such a teacher ; and to the 
extent of their ability they were improving it. They 
sincerely desired to know the truth ; and while there 
was much in His teaching which they did not under- 
stand, it was not from any fault of theirs. They de- 
sired to understand. As a result of this use of their 
powers, they daily became more anxious to hear 
and better able to comprehend. In this way it was 
given to them to know the mysteries of the kingdom 
of heaven. We cannot derive from this Scripture 
any mystical meaning. It does not teach any par- 
tial predestination over which they exercised no con- 
trol. Their knowledge was simply the natural and 
necessary result of the right use of the capability 
which belonged to them by creation. By eagerly 
and earnestly listening to the Savior's teaching, 
and accepting it fully and joyously, they were 
blessed with an ever increasing desire to hear, and 
ability to comprehend it. And what was true with 
the disciples then, is true of every one now who 
properly exercises his gifts. His desire for truth 
will become stronger with each passing day, 
while at the same time, there will come to him a 
more comprehensive grasp of what he knows and 
reads. Every student of the Scriptures has realized 



THE LAW OF INOEEASE. 197 

the trutli of tills in Ms own experience. Teaching 
whicli, at the first seemed obscure, is now plain. 
Mysteries which, at the first seemed incomprehensi- 
ble, are now easy and simple. There is in this fact, 
much to encourage us in our study of the word of 
truth. The young of the church, the babes in Christ, 
should find in this a strong incentive to the early 
and dilligent study of that book which will make 
them wise unto salvation. Too many, alas, are 
content to remain babes, and to require some one 
to feed them, year after year, upon the milk of the 
word. Many who should be teachers are yet chil- 
dren, unable to give a reason for the hope which is 
theirs. God grant that the young disciples of the 
present generation may find such delight in the law 
of the Lord as will lead them on from one degree of 
knowledge to another, until many of them shall be- 
come masters in Israel and preachers of " the un- 
searchable riches of Christ." 

But there is a higher knowledge of the teaching 
of Christ which cannot be obtained by study alone. 
It can be gained only through obedience to the will 
of God. This truth is clearly stated by the Savior 
in John 7 : 17. "If any man will do his will he shall 
know of the doctrine whether it be of God, or whether 
I speak of myself." 

When we set out to be Christians, we accepted 
the teaching of Jesus, upon his authority, believing 
him to be the Divine Christ. But when for a time 
we have walked in the way of obedience, we have a 
knowledge of its divine origin from the doctrine it- 



198 THE IOWA PULPIT. 

self. Where, at the first, we saw only authority, 
now we see beauty and fitness. As light is adapted 
to the eye, so, we find, in our experience as obedi- 
ent believers, that the gospel of Christ is adapted to 
us in our fallen and ruined condition. It is wisdom 
to us in our ignorance. It is strength to us in our 
weakness. It is comfort to us in our sorrow. We 
see in its perfect adaptation to us, proof that it 
came from Him, who, because he made us, knows 
all our wants and woes. 

Human objects must be known in order to be 
loved. Divine objects must be loved in order to be 
known. We cannot have a knowledge of God, in its 
highest sense, except as it comes to us through our 
love of Him. But love for Him finds expression in 
obedience to His commandments. In the highest 
sense, therefore, we do not know G-od until we have 
for a time lived in obedience to Him. We may 
hear and read of light, the most mysterious and 
beautiful of all material substances, until we feel 
that we know much of it. But one hour spent in 
the glorious sunshine, amidst waving grass, blooming 
flowers and sparkling waters will give us more knowl- 
edge of light than we can obtain from all our books. 
And so one year of faithful obedience to God, will 
afford us a far better knowledge of Him than could 
be obtained by a lifetime of study. And what is 
true of God is likewise true of His word. By loving 
obedience to it, we come into possession of a knowl- 
edge of its divine character which can be obtained in 
no other way. And let it be observed here that the 



THE LAW OF INCREASE. 199 

principle wliich. applies to hearing and understand- 
ing applies likewise to obedience to the truth. 

The disposition and ahility to obey increases with 
our obedience. What we hesitate to attempt to-day, 
we will cheerfully undertake to-morrow. That 
which to-day, seems to be a steep and diflSlcult moun- 
tain will to-morrow be a small eminence, reached 
by an easy grade. The yoke of Christ which seemed 
so perilous we now find to be easy ; and the burden 
which we dreaded we find to be light. Thus we "go 
from strength to strength ;" and as we go, our knowl- 
edge of the doctrine of Christ becomes more com- 
plete and satisfactory, until our souls are filled 
with a serene sense of its fulness and perfection. 

The Christian man or woman occupies vantage- 
ground which is accessible to no others. He can 
speak of Christianity as no one besides him has the 
right to speak of it. A consumptive, upon the be- 
lief in the testimony of others, hurries to the moun- 
tains that he may breathe their pure air and live. 
In a yea.r he returns sound in lungs and strong in 
limbs. Is he not better qualified to testify as to the 
climatic influences of that country than are those 
who have never been there ? Is he not in a position 
to testify as he could not have done a year before ? 
■ Thus a Christian who has faithfully served his 
Master, can speak of Christianity out of the depths 
of his own experience. The springs of thought and 
action within him have been cleansed and purified, in 
the fountain which has been opened for sin and un- 
cleanness. His tempest-tossed soul has been saved 



200 THE IOWA PULPIT. 

from impending destruction by the snre anchor, the 
hope of eternal life. In times of weakness he has 
been '' strengthened with might by the Holy Spirit 
in the inner man." Without boasting he can say, 
"I know in whom I have believed " 

In this we have the explanation Of the fact that 
among the tens of thousands of those who fall away 
from the church of Grod, few if any can be found 
who were, for any considerable time, active and con- 
sistent Christians. If you find among them those, 
as no doubt you will, who were a long time in the 
church, you may know that they were inactive or 
inconsistent. There could be found at any time 
some defect, either in faith or devotion. He who 
has long and faithfully served Christ knows too well 
the character and value of Christianity, to exchange 
it for the empty honors and delusive pleasures of 
the world. He has drank too deeply of the pure 
sweet waters of the living Rock, to permit him to 
think of going back to the bitter waters of Marah. 
Rather he desires to press onward to a fuller reali- 
zation of the exceeding great and precious promises 
of God. 

Once more we find the law of increase in the 
various duties and activities of the Christian life. 
All Christians have a spiritual vocation. All are 
left with gifts, capacities and endowments. Each 
one is held accountable for all of these which he 
possesses. In the parable of the talents — Matt. 
25 ; 14, 30, — we are taught most impressively, that 
we are not only responsible for the talents, as they 



THE LAW OF I]S^OEEASE. 201 

were given to us, but for their increase as well. The 
servants who increased their number of talents 
were blessed, while he who had made no increase 
was condemned. Here again, the increase was the 
result of use. He who doubled the number of his 
talents used them, while he who had no increase 
hid his in the earth. And here it will be observed, 
that in the judgment, if we are condemned, it will 
not be because we did not have many talents, but 
because we did not use what we had. If we have 
but one talent and use it wisely it will be enough. 
If we have many, and do not increase them by wise 
use, we shall be condemned. 

Oh, that the church of Christ could feel the force 
of these lessons. We are sadly in need of a more 
constant and active use of the talents which we, in 
so great abundance possess. Our prayer meetings 
languish and die because there are so few who will 
talk and pray in the public assembly. Our Sunday 
schools struggle along, half living and half dying 
for the reason that so few of the old and strong 
members of the church consent to throw themselves 
into the work. Our schools and colleges are crip- 
pled, and our home and foreign missionary opera- 
tions are circumscribed, all for the want of money. 
And yet the money is in the church. G-od has pros- 
pered His people in all portions of this goodly land. 
Multitudes of them have an abundance of the things 
of this nfe, while thousands have accumulated 
wealth. 



202 THE IOWA PULPIT. 

Some it is true, have learned to give as tliey have 
received, freely, and to them and the faithful poor 
we are indebted for the work which is being ac- 
complished. They have learned too, the truth of 
the Savior's words, "It is more blessed to give than 
to receive." Many of them have learned from 
blessed experience that the law of increase applies 
to giving as it does to hearing and understanding. 
A dear brother, now gone to his reward, well known 
for his liberality in the church, remarked, while 
tears of Joy filled his eyes, " I have leaiTied that 
the more I give the more I have." What a perfect 
trust in God such knowledge as this must bring. 
But why should not all have this confidence? If 
Grod is true, then they who give cheerfully and 
liberally, and from pure motiv^es, will find them- 
selves blessed with an ever-increasing desire and 
ability to give. On the other hand they who do 
not thus give, but who hoard their treasures while 
they see the cause of Christ languishing, will find 
an ever-decreasing desire to give until the foun- 
tains of benevolence will become dry, and blight 
and mildew will settle upon the life that otherwise 
would abound in fruits and flowers. Oh, child of 
God, will you not trust our Father for all that He 
has promised ? Surely He who notes the sparrows 
fall will protect and guide you here. Here He will 
ni-ultiply your love and good works, and in the end 
He will say, "Well done good and faithful servant, 
enter into the joy of thy Lord." 




F. M. KIRKHAM. 



F. M. KIRKHAM. 




'RANCIS MARION KIRKHAM was born in Schuyler 
County, Illinois, July 26, 1836 : first-born of Ezra M. 
and Naomi {nee Johnson) Kirkham. When he was 
about three years old his parents removed to Van Buren 
County, Iowa, in the then Territory of Wisconsin. And 
in the spring of 1843 located near Drakeville in Davis 
County, where the subject of this sketch grew to 
manhood. 

Before he was thirteen his mother died ; the memory of whose 
patient and gentle Christian life, has ever been a source of 
inspiration to her son. His parents were both devoted mem- 
bers of the Christian church, of which he became a member in 
his fifteenth year, during a meeting held at Drakeville, in 1852, 
by the lamented Aaron Chatterton. 

On January 1, 1857, he was married to Miss H. Jennie Drake, 
daughter of Hon. John A. and Harriet J. Drake : and the union 
has continued unbroken, prosperous and happy to the present 
time. His education up to the time of his marriage, was that 
which was obtainable in the schools of the West at that early 
day. The year preceding his marriage he attended a select 
school at Drakeville, conducted by E. A. Guess, a graduate of 
Bethany College. His fondness for books, ere this, had led 
him to read works, such as he could get, on History, Biography, 
and Metaphysics, which enabled him to advance rapidly in 
school. After his marriage he attended for several months, a 
select school kept by Prof. Joseph McCarty. 

At this time, also, he began reading medicine under Dr. Wm. 
M. Quigley and graduated at the Eclectic Medical Institute, of 
Cincinnati, O., in 1859. He then practiced with Dr. Qnigley for 
about one year, when he removed to Taylor County, Iowa, in- 

203 



204 THE IOWA PULPIT. 

tending to continue the practice of medicine and at the same 
time having an interest in a mercantile firm. But the war 
breaking out, deranging his business plans, he returned after 
ten months, to Drakeville. 

In September, 1863, be became associated with his brother- 
in-law, Gen. F. M. Drake, who was then in the army, for the 
purpose of doing a general mercantile business at Centerville, 
to which place he removed and took charge of the business. In 
1865, when the General was home from the army, Bro. Kirkham 
removed to Albia to superintend a business there, under the 
same partnership. But not succeeding in the business to his 
satisfaction, he sold out to another brother-in-law, J. H. Drake. 

At this point, he had reached an important crisis in his life. 
In boyhood he had a strong desire to be a preacher of the gos- 
pel. That desire returned, with renewed strength, when he 
saw the church at Albia, in a low condition^ both spiritually 
and financially. With the help of his wife, they took the lead 
in putting the house in good repair; and Elder F. Walden was 
called to preach for the church, and Bro. Kirkham took charge 
of the Sunday-school, which soon became quite prosperous as 
did the church. 

In 1868, A. I. Hobbs held a meeting at Albia, with seventy- 
eight additions, when that unconquerable desire to preach, 
came with tenfold greater power than ever. And by the counsel 
and encouragement of both Hobbs and Walden, with the suc- 
cess attending his own work in the Sunday-school ; refusing the 
counsel of many, to return to the practice of medicine, he threw 
his soul into the one great purpose of preaching the gospel. 

At that time B. W. Johnson was president of Oskaloosa Col- 
lege, by whose advice and that of G. T. Carpenter, with that of 
his wife, who was in full accord with him, he entered that in- 
stitution in December, 1868. He continued both as teacher and 
student till the close of the session in 1871, when he went to the 
Bible College at Lexington, Kentucky. Before leaving there, he 
was offered a professorship in the Hooker Female College, but 
declined, returning to Drakeville, Iowa, and in 1872 accepted a 
call to preach at Centerville. When he began there, the mem- 
bership was about thirty-five, with no house of worship, but at 
the end of seven years, the period of his pastorate, it numbered 
225, and owned one of the best houses in the State. 



p. M. KIEKHAM. 205 

His next field of labor was at Bedford, in Taylor Connty, 
whither he removed in December, 1879, continuing with success 
till October, 1881, when he resigned to accept a call from the 
Western Avenue Christian Church, Chicago, Illinois. This call 
was for three months, with the agreement that if all were 
satisfactory at the expiration of that time, the call would be 
permament. The call was confirmed, but failing to make 
satisfactory arrangements fofhis support, the call was declined, 
and he accepted one from Marshalltown, Iowa, and began labor 
there February' 10, 1882, where he still resides. However, at 
this writing he has accepted a call to labor for the church at 
Los Angeles, California, to which place he will have removed 
ere this sketch appears in print. 

His labors have been blessed in all the churches where he has 
preached, and his counsels have been of value in the annual 
conventions where the interest of all the churches are consid- 
ered. He has taken, also, an active part with Allen Hickey 
and N. A. McConnell its projector, in organizing the Northeast- 
ern Iowa Christian Convention. He is also a member of the 
Board of Trustees of Drake University. Was ordained at 
Oskaloosa, June 11, 1876, upon recommendation of the churches 
at Drakeville, Centerville and Albia. 

In personal appearance, about five feet nine inches in height ; 
weight about 160 pounds ; compactly built ; erect and graceful 
in movement ; fair complexion ; hair dark brown, but turning 
gray ; dresses neatly but not gaudily ; and of such manners as 
always to make a favorable impression. He is kind, humble, 
without self-conceit, sympathetic, careful in his preaching, and 
struggles for purity of sentiment. He is an excellent pastor. 



LIVING UNTO CHRIST. 



BY F. M. KTEKKAM. 




*'The love of Christ constraineth us ; because we thus judge, 
that one died for all, therefore all died ; and he died for all, 
that they which live should no longer live unto themselves, 
but unto him who for their sakes died and rose again."-* — 2 Cor. 
5:14, 15. 

'HE sublime and beneiicient purposes of fhe 
gospel of tlie grace of God are (1) to reveal 
God to man; (2) to reveal man to himself; 
in order, (3) that through the sentiments of 
faith and hope and love, actuating him, he 
may be " delivered out of the power of darkness and 
translated into the kingdom of the Son of his love." 
Such is the thorough and radical nature of the 
changes wrought through the implanting of the 
sentiments before mentioned, that the subject of 
them is spoken of as a " neto creature.'^^ He has, 
indeed, been "born again," "born anew," "born 
from above," and consequently sustains new re- 
lationsMps. God is now his Fatlier ; and Jesus 
his 8am or ^ his Prophet, his Priest, his King. He 
publicly pledged himself, in Ms confession of faith 
in Christ, and baptism into His death, wherein he 
was "united with him by the likeness of his death." 

* Text and quotations mainly, from "Revised Version. 

207 



208 THE IOWA PULPIT. 

1. To LiYE TiNTO HiM ! To SO live, is the opposite 
of living unto self. To live unto self, is to make 
self the supreme object of thought and care and 
service. It is to seek the world's glory and honor 
and friendships. It is, in other words, to make self 
the beginning and the end of all aims and pursuits, 
regardless of the will of Grod ; and is directly op- 
posed to the purpose of man's true life, which is, 
and should ever be, to live unto Him who for marl's 
sake died and rose again. 

This involves making anotJier, even Jesus, the 
supreme object of thought, solicitude and service; 
to seek to do His will in all things, even as He did 
His Father's will, and, in so doing, serve and honor 
the Father in Heaven, as He served and honored 
Him. The spirit of devotedness to Jesus is exempli- 
fied in His devotedness to His Father ; as, when the 
shadows of the cross were falling about Him, and 
praying, He said, " my Father, if it be possible, 
let this cup pass from me ; nevertheless not as 1 
will^ hut as tliou wiltP 

2. But who is this Jesus ? who, as king, demands 
the service of our lives ; who, as teacher, claims the 
ability to guide us with absolute certainty to eternal 
life and blessedness ; and who, as priest, points us to 
the meritoriousness and all-sufficiency of His blood 
to redeem those who are in bondage to sin and death. 
Let God's own answer, as He has borne testimony 
concerning Him be reverently received and pondered. 

After that great moral rebellion, and catastrophe 
in which our First Parents were involved, and with 



LIVLN^G UNTO CHEIST. 209 

them their decendants to the end of time, the pro- 
phetic declaration went forth that the seed of the 
woman shall bruise the serpent's head. This revela- 
tion, foreshadowing the purpose of God concerning 
a Redeemer, was gradually unfolded until "the full- 
ness of the time was come " when " a virgin shall 
conceive and bear a son whose name shall be called 
Wonderful, Counsellor, The Mighty God, The Ever- 
lasting Father, the Prince of Peace." The angel 
Gabriel was sent from God to a virgin whose name 
was Mary, and said, " Hail thou that art highly 
favored, the Lord is with thee: blessed art thou 
among women. Behold thou shalt conceive in thy 
womb, and bring forth a son and thou shalt call his 
name Jesus. He shall be great and shall be called 
the Son of the Highest. The Holy Ghost shall come 
upon thee and the power of the Highest shall over- 
shadow thee ; therefore also that holy thing which 
shall be born of thee shall be called the Son of 
God,''^ And this is the glorious personage of whom 
it is written. " In the beginning was the Word, and 
the Word was with God, and the Word was God. 
All things were made by Him ; and without Him 
was not anything made that was made. In Him was 
life ; and the life was the light of men." And the 
Word became flesh and dwelt among us." Of Him 
it is further said, "Who is the image of the invisible 
God, the first-born of all creation, for in Him were 
all things created in the heavens and upon the earth, 
all things have been created through Him and unto 
Him ; and He is before all things and in Him all 

14 



210 THE IOWA PULPIT. 

things hold together. He is the effulgence of the 
Father's glory and the very image of His substance , 
who " when he had made purification of sins sat 
down on the right hand of the Majesty on high," 
angels and principalities and powers being made sub- 
ject unto Him. In these quotations, from the Word 
of God, are set forth the pre-existence and Divine 
nature and glory of the Christ, who is Immanuel. 
But while He is " the Son of God," and hence 
equal with the Father ; He is, at the same time, " tlie 
Son of ManP For the mysterious promise was, 
that the seed of the woman shall bruise the serpent's 
head. He was accordingly " born of a woman, born 
under the law, that he might redeem them which 
were under law that we might receive the adoption 
of sons." Behold Him ! ''who being in the form of 
God, counted it not a prize to be on an equality 
with God ; but emptied himself taking the form of 
a servant, being made in the likeness of men ; and 
being found in fashion as a man He humbled him- 
self, becoming obedient even unto death, yea, the 
death of the cross." These bring Him down to the 
plane of earth's lowliest and vilest and most sorrow- 
ful ones ; bring Him within reach of every sin -bur- 
dened, sin-cursed, and death-bound soul. ''Since 
then the children are sharers in flesh and blood, He 
also himself in like manner partook of the same ; 
that through death He might bring to nought him 
that had the power of death, that is, the devil ; and 
might deliver all them who through fear of death 
were all their lifetime subject to bondage." 



LIVING VWrO CHRIST. 211 

In the condescension of the incarnation onr ad- 
miration and wonder are evoked ; but not only so, 
gratitude and love. For "Behold the man!" the 
" man of sorrows," " whose visage was so marred 
more than any man, and His form more than the 
sons of men," "He gave His back to thesmiters and 
His cheeks to them that plucked off the hair ; He hid 
not His face from shame and spitting." Truly, "He 
hath borne our griefs and carried our sorrows ; He 
was wounded for our transgressions. He was bruised 
for our iniquities; the chastisement of our peace 
was upon Him and with His stripes we are healed ; " 
"Who His ownself bore our sins in His own body 
upon the tree, that we, having died unto sins might 
live unto rigMeousnessy Thus it was. He became 
a Deliverer, a Redeemer for man, in that " He was 
delivered up (to death) for our trespasses and raised 
(from the dead) for our justification." In all this 
we have the highest exhibition of God's love for 
sinful men ; and the fullest assurance, that " He that 
spared not His own Son, but delivered Him up for 
us all, will, with Him, freely give us all things." In 
His two-fold nature as the God-man, the Son of God 
and the Son of Man, and His three-fold official re- 
lations, as the One Mediator between God and men, 
by virtue of which He officiates as Prophet, Priest, 
and King ; He meets all the wants of man both for 
time and for eternity. He has not only made sal- 
vation possible ; but He is willing and " able to save 
to the uttermost them that draw near unto God 
through Him, seeing he ever liveth to make in- 



212 THE IOWA PULPIT. 

tercession for them." It is hence man's highest 
privilege and his most solemn duty to live unto 
Christ ; that is, to seek at all times and in all places 
and under all circumstances to know and to do His 
will in all things ; and in so doing, attain the true 
end of His being. 

n. OOlSTDITIOl^S OF ITS ACCOMPLISHMENT. 

1. Faitli in Him is the primal condition on 
man's part. There must be unquestioning confi- 
dence in Him as an all-sufficient Savior. This faith 
is the searching out of the soul to Him for Jielp, 
It is not the mere assent of the mind to the proposi- 
tion that, Jesus is the Christ, the Son of God ; but 
the surrendering up of self to Him in " full assur- 
ance" that He is able and willino- to deliver from the 
power of the Adversary ; and to give rest, and peace, 
and joy, and victory, over death; and to invest at 
last with " glory, honor, incorruption — eternal life." 
Such a faith as this will inspire the soul with such 
gratitude and love, as will seek expression in a life. 
These sentiments in the soul cannot remain in a 
quiescent state. They will seek manifestation. 
There must be an outflow in order that the fountain 
of the new life in the redeemed and purified spirit 
may not become stagnant. This fountain of eternal 
life is '''limng water," and not stagnant or dead 
water. Accordingly the final condition on man's 
part is, 

2. TJie " otedience of faitli?'' The gospel was 
preached to all nations for the obedience of faith." 



LIVING UNTO CHRIST. 213 

Jesus " Ibecame the author of eternal salvation to all 
them that obey Him." It is by obedience that faith 
is made perfect — becomes a justifying faith. But 
the obedience required is not such as man might de- 
vise and choose ; but such as Divine wisdom and 
love have appointed. Accordingly, the first act of 
formal obedience is one in which the whole man, 
spirit, soul, and body is solemnly pledged to the life- 
long service of this new Master, the Lord Jesus Christ. 
In this significant act he renounces the life of the " old 
man " with its deceitful lusts ; and enters upon the 
" new life " in Christ Jesus. With Him and in Him, 
the power of God, in- working and out- working, has 
started on the upward and heavenly way, " the 
highway of holiness," a soul which was dead in tres- 
passes and sins; but now quickened by a faith 
that looks at the things which are not seen, and to 
Him who is invisible ; animated by a hope which 
enters to that within the veil, whither Jesus the 
fore-runner has entered ; and imbued and moved and 
controled by a love which is of celestial origin; 
which has, indeed, been shed abroad in his renewed 
heart by the Holy Spirit, he is transformed more and 
more, from day to day, into the image of Christ, who 
is his life, his inspiration, his all. There can be no 
obligation more solemn and binding than that as- 
sumed in making a personal surrender to Christ in 
baptism, in His name, into the name of the Father, 
the Son and the Holy Spirit. It is in part from this 
consideration that it has been called a " sacrament,'* 
from saaramentwm^ an oath or solemn pledge taken 



214 THE IOWA PULPIT. 

by a soldier to Ibe faithful to Ms commander; so 
baptism is tlie solemn pledge of the believer, to be 
faithful, unto death, to Ms commander, the great 
Captain of salvation. It is the marriage ceremony 
which unites us to Him from whom the affections 
should never for a moment be estranged. Christ is 
at the same time pledged to the baptized believer for 
the fulfillment of the exceeding great and precious 
promises of the gospel ; and His word of promise can- 
not fail. There can therefore be no abandonment on 
the part of the Christian of his high calling, without 
shame, disgrace and eternal loss. And thus it is, as 
he lives unto Him, he is becoming meet for the in- 
heritance of the saints in light. 

CI. EEASONS AND MOTIVES FOR SO LIVIN-G. 

1. It is essential to the Tiew life acquired in 
Cfirist Jesus. It is a moral impossibility to live 
otherwise. " How shall we who died to sin live any 
longer therein ? " was the sentiment and searching 
question of the Apostle Paul. The Christian has 
died to his former life. " The old man was crucified 
with Him." " The love of Christ constraineth us : 
because we thus judge that one died for all, there- 
fore all diedy When He died on the cross he died 
as the representative of humanity, for all men; 
" therefore, all died." But while Christ died for all 
it is made available to such as have voluntarily 
sinned only as they voluntarily^ by faith and 
obedience, appropriate to themselyes, Christ, " who 



LIVING UNTO CHRIST. 215 

is the end of the law for righteousness to every one 
that believes ; " " the author of eternal salvation to 
all them that obey Him. 

2. A second reason for so living, is, that it was 
signified and involved in our 'baptism. We were 
"buried with Him by baptism unto death." Our 
death to — separation from — our old life was signi- 
fied in baptism. It is an act of personal surrender 
and of sublimest faith in the fundamental facts of 
the gospel — the death, burial and resurrection of 
the Son of God ; and in which these are beautifully 
and impressively set forth. The soul having ceased 
to love sin, being indeed " dead to sin," the body, 
and with it the whole man, is symbolically buried 
in water and raised up out of the water, now 
evermore to walk in newness of life. In this act of 
consecration to the service of Christ, in which his 
body was " washed with pure water," his heart at 
the same time was " sprinkled from an evil con- 
science." It (baptism) is not, as says the Apostle 
Peter, " the putting away of the filth of the flesh, 
but the interrogation, (or rather perhaps the oMain- 
ing) of a good conscience towards God.^'' In this 
act of faith his thoughts are turned away from self, 
and all mere "works of righteousness," to the rigJit- 
eousness of Christ which is of grace through faith. 
That baptism as a condition of salvation does not 
belong to the sphere of works of righteousness, but 
to an entirely different realm is evident from the 
testimony of the Apostle Paul: "When the kind- 
ness of God our Savior, and His love toward man 



216 THE IOWA PULPIT. 

appeared, not by works done in rigliteonsness 
which we did ourselves, but according to his mercy 
he saved us, through the washing of regeneration 
(baptism) and renewing of the Holy Ghost, which 
he poured out upon us richly, through Jesus Christ 
our Savior; that, being justified by His grace, we 
might be made heirs according to the hope of eter- 
nal life." (Titus 3:4, 7.) His now perfected faith 
in Christ is counted to him for righteousness; 
and all boasting and glorying are excluded, except 
boasting and glorying in Christ. Hence the declar- 
ation of this same Apostle; "Being therefore, justi- 
fied by faith, let us have peace with God through 
our Lord Jesus Christ." 

The whole record of the past life of sin when he 
walked in the lust of the flesh, the lust of the eyes, 
and the pride of life, attaches to him no longer. Sin 
no longer domineers over him, for he is not under 
law but under grace. He is not, however, without 
law, for he is under law to Christ, whose he now is, 
and whom evermore he is gratefully and lovingly to 
serve, following Him through evil as well as good 
report. Having been in this act of obedience, 
" united with Him in the likeness of His death, we 
shall be also in the likeness of His resurrection." 
(Rom. 6:5.) 

This is the believer's hope : '^Sliall he also in tlie 
likeness of His resurrection.'^^ By this hope he is 
saved, the hope of "the adoption, to-wit, the redemp- 
tion of our body." He that has this hope, desiring 
the true, the divine life; and expecting its full 



LIVING UNTO CHRIST. 217 

fruition "by and by, at the " resurrection of the just," 
" purifieth himself even as He (Christ) is pure." It 
is therefore, one of the great motives influencing to 
right living, which is to live unto Christ. 

The final all controlling and all embracing motive 
is love, " We love Him because He first loved us." 
The heart which through faith in Christ has been 
purified from the love of sin, and thi'ough the obedi- 
ence of the faith, from the guilt and condemnation 
of sin has been advanced to the high sphere of love 
— love to God and love to man. It now remains to 
abide in this exalted realm. To keep himself in 
" the love of God," for in so doing he can never fall. 
He is never so happy as when planning and toiling 
and 'sacrificing to promote the interests of the king- 
dom of his divine Lord and Master. He evermore 
remembers his former lost condition and the price- 
less ransom paid for his redemption; and these, 
reacting upon him, increase his zeal and gratitude 
and love so that he "rejoices evermore," rejoices 
even in suffering for Christ's sake. 

Living thus unto Christ, he is realizing God's pur- 
poses concerning man. To thus live is to live 
" soberly," rightly toward one's self; " righteously," 
rightly toward one's fellow-men; and "godly," 
rightly toward God. 

He is, however, conscious, at all times, of his own 
weakness ; realizing that it is through the grace of 
Christ that he is overcoming the world, the flesh, and 
Satan, as he thus lives unto Him who is his life. He 
looks to Christ for wisdom, and guidance, and sup- 



218 THE IOWA PULPIT. 

port, and redemption ; and from tlie depths of his 
loving and trusting heart can sing, 

"Christ is my everlasting all, 
To Him I look, on Him I call ; 
To Him devote my fleeting hours, 
Serve Him alone with all my powers.'' 

Ma}^ we ever be able, in the words of our text, to 
say, ''The love of Christ constraineth us; because 
we thus judge, that one died for all, therefore all 
died ; and He died for all, that they which live 
should no longer live unto themselves, but unto Him 
who for their sakes died and rose again ; so, when 
Christ, who is our life, shall be manifested, then 
shall ye also with ffim be manifested in glo/y." 
Amen. 




H. U. DALE. 



H. U. DALE. 




IRAM Uriah Dale is of German descent, except his 
father's mother who was Irish. He was born in New 
Lexington, Ohio, April 8, 1839. His parents were 
born in America but his grandparents in Europe, and 

fvr^lV on the father's side were strict Presbyterians. His 
^^Aj father when an infant was christened in that church 
and brought up under its influence, but, in 1839 
united with the Church of Christ. 

In the Spring of 1848, he removed with his parents to an 
eighty acre tract of land in the thick woods near Logansport, 
Indiana. Here he found employment at burning brush, roll- 
ing logs, and also learned from his father the brick mason's 
trade. 

In the Autumn of 1858, under the preaching of Elder E. 
Thompson and William Griggsby, he united with the Christian 
Church at Logansport in company with his mother. H. U. 
soon determined to educate himself for usefulness in his new 
career, and accordingly entered a Normal school at Burnetts- 
ville, conducted by Prof. J. Baldwin, who was also one of our 
preachers. 

He had a rugged road before him, and cannot describe the 
struggle through which he passed in trying to qualify himself 
for a preacher. 

In 1863, he went to Hiram College, where he became ac- 
quainted with H. W. Everest, who proved to be a true and 
fast friend, and to whom he feels under lasting obligation for 
kindness and encouragement. 

In 1864 when Everest took charge of Eureka College, Dale 
went there and continued until he graduated in the classic 
course in 1868. He then went to Swampscott, Massachusetts, 
and spent a year in preaching, when the severity of the coast 
climate drove him west. 

219 



220 THE IOWA PULPIT 

Consequently in 1870 he began preaching for the church at 
Trenton, Mo., and labored for them in all, nearly seven years, 
building up out of fragments occasioned by the war, a strong 
church. 

During this time (Oct. 9, 1873) he returned to Eureka, to more 
fully complete his education, and took from Prof. J. M. Allen 
an advanced degree, by being married to Miss Mary Leona 
Boggs, a diploma which does him great honor. 

At the present time he is pastor of the church at Center- 
ville, Iowa. 

In personal appearance Bro. Dale is about five feet, nine 
inches; weighs about 200 pounds; considerably gray and bald. 

He is amiable and genial among his fellow-preachers ; tender 
in his nature, with a marked afi'ection for his family ; a close 
and thorough student, with strong ccavictions concerning his 
conclusions, though not dogmatic; a good reasoner and an 
able preacher. 



MARHIAGE AOT) DIVOECE. 



BY H. U. DALE. 




^^>HEK,E is no subject more vital to onr hap- 
^1^ piness on earth and to our preparation for 
eternity than the relation of the sexes. Even 
in a state of innocence in the garden of 
Eden, although man was favored with the 
society of God Himself, yet his happiness was not 
complete without a wedded companion. All govern- 
ment, both human and divine, so far as this life is 
concerned, rests on the family relation and this in 
return upon the institution of marriage ; destroy the 
latter, the whole superstructure tumbles into ruins 
and anarchy prevails. Therefore, no system of 
morals or philosophy can control the masses unless 
it organizes and molds the families and this it can- 
not do unless it has the supervision of marriage. 
Hence if the Word of God is a perfect guide it must 
not only furnish ample instruction upon this all-im- 
portant subject but it must take absolute control of 
the same. On account of a false modesty, which 
shows the absence of true modesty, our subject has 
been considered too delicate for public investiga- 
tion ; but if there is anything wrong, it is in us and 

221 



222 THE IOWA PULPIT. 

not in the subject. It was not an inappropriate 
theme for the prophets nor for John the Baptist, 
nor for Christ, nor for the Apostles. It speaks very 
badly for a man's heart when his religion is so sub- 
limated that he considers the doctrine of Christ and 
the Apostles immodest and indelicate. Away with 
such Phariseeism ! Paul's rule applies here : " Unto 
the pure all things are pure ; but unto them that are 
defiled and unbelieving is nothing pure." (Titus 1 : 
15). Let us notice ; 

I. The origin and nature of marriage. 

When the animals in one continuous procession 
passed before Adam to receive their respective 
names, we are told that in all that countless host, 
the vast creation of God, that, "For Adam there 
was not found an help-meet." "And the Lord God 
said it is not good that man should be alone" 
(Gen. 2 : 18); or as Adam Clark has it, " not good the 
man being only himself." History demonstrates 
the truthfulness of this statement ; separate the 
sexes, you at once make havoc of the finest sen- 
sibilities of the heart and render it as impossible 
for them to rise to the highest degree of excellence 
as it is to slake our thirst without drink or appease 
our appetite without food. Thus did not sailors and 
armies of men and unmixed schools, deprived of the 
society of the opposite sex, become coarse and rude 
and demoralized, they would not be true to their 
nature. But the history of the Eoman Catholic 
Church puts this statement beyond question. The 
history of its celibacy both in reference to its priests 



MAERIAGE A^^D DIVORCE. 223 

and " sisters of cliarity " discloses tlie basest de- 
bauchery and vilest wlioredom ; so much so that the 
inspii'ed penman terms the Roman church, " The 
mother of harlots." God meant something when 
He said, "It is not good that man should be alone." 

The Lord adds, "I ^vill make him a help-meet for 
him" (Gen. 2 : 18). The Hebrew phrase here ren- 
dered " help-meet for him " is defined by Bagster's 
Hebrew Lexicon, "help as over against him, corres- 
ponding to him, one like him." Smith's Bible Dic- 
tionary renders it, " The exact counterpart of 
himself." Our rendering is not a bad one, "help- 
meet" that is " help," " meet," fit, suitable for him, 
in every way adopted to the wants of man, physic- 
ally, intellectually and morally. 

The following touching account is wonderful for 
its brevity, simplicity, beauty and preciousness ! 
What would the world be without these few lines ? 

" And the Lord God caused a deep sleep to fall 
upon Adam and he slept ; and he took one of his 
ribs and closed up the fiesh instead thereof, xlnd 
the rib which the Lord God had taken from man 
made He a woman and brought her unto the man. 
And Adam said, This is now bone of my bones and 
flesh of my flesh : she shall be called "Woman, be- 
cause she was taken out of man. Therefore shall a 
man leave his father and mother and shall cleave 
unto his wife and they shall be one flesh" (Gen. 
2 : 21-24). 

The word Tsela which is here translated rib also 
means side. On this Bro. A. Campbell remarks : 



224 THE IOWA PULPIT. 

" In onr common version of the BiMe we are led to 
believe that our mother Eve was created out of a 
crooked rib. This does not well comport with her 
character and sensibilities. The original Tsela^ is 
however, a word of two meanings, indicative both of 
side and rib." 

Thus God took her not from his head that she 
should reign over him, nor from his feet that he 
should trample her in the dust, but from his side 
near his heart, that she should stand by his side, a 
companion, mutually sharing the joys and sorrows 
of life. Whatever opinions in these degenerate days 
may be advocated concerning the superiority of the 
one sex over the other, we are certain there were no 
such discriminations then made. This is apparent 
from the names given to mother Eve botli by her 
husband and her Creator. God called her IsTia^ 
the feminine of Isli^ the Hebrew word for man; the 
literal rendering of the former is maness and of the 
latter man. The Greek, Arabic and Latin have the 
same form of expression. In harmony with this we 
are told that in the day that they were created God 
called their name, not Ms, Adam. Thus the one 
was just as human and just as divine as the other. 
Think not that it happened by chance that God 
made her out of a part of the man, for He could 
have as easily formed her from the dust as He did 
Adam or have created her from nothing ; but how 
different it would have been to Adam. She then 
would have been an independent creation — not of 
his flesh and of his bones — -not a second self. How 



MAEEIAGE AND DIVOECE. . 225 

simple, how beautiful, how grand, how expressive, 
how forcible is the marriage relation herein pre- 
sented ! Can we conceive of any other way in which 
such identity of husband and wife could have been 
shown? 

This is an object lesson on the subject and teaches 
that a man should love his wife as dearly as his own 
body, and that he should no more think of unjustly 
putting her away than of tearing his flesh from his 
bones. IS'o wonder that Adam after receiving such 
a lesson responded : '* Therefore shall a man leave 
his father and his mother and shall cleave unto his 
wife and they shall be one flesh." 

There is not a vestige of authority for polygamy 
here. The singular is used throughout. God made 
the rib into a woman not women, brought Tier not 
tJiem unto the man. Adam said tMs not tJiese^ is, 
not are, bone of my bones and flesh of my flesh ; she 
not they, shall be called woman not women, and a 
man shall cleave unto his wife not wwes. It is also 
stated that "male and female created He them." 
Literally " a male and a female created He them ; " 
showing that there was only one of each. 

From the foregoing we conclude that God is the 
author of marriage and hence it is divine ; that it is 
founded upon man's nature and is therefore compati- 
ble with the highest degree of purity; and that 
monogamy and not polygamy was first instituted. 

n. Did the foil change their marital relation? 

The fall not only changed their relation to each 
other, but to God and to the entii'e universe. There 



226 THE IOWA PULPIT. 

were three involved in it ; Satan, tlie woman and the 
man. Sentence was pronounced first on Satan, then 
on the woman and finally on the man. Gfod said to 
Satan: "I will put enmity between fhee and the 
woman, and between thy seed and her seed ; it shall 
bruise thy head, and thou shalt bruise his heel" 
(Gren. 3 : 15). Here is a marvelous expression of 
God's love. In pronouncing the doom of Satan He 
gave to the woman a promise of infinite importance, 
the promise of victory, her seed should bruise 
Satan's head. At this stage of humiliation and 
guilt, when she had to stand in the presence of Him 
whose law she had wickedly violated, when she 
knew not the suffering and torment that awaited 
her, save that the sentence of death was already 
passed, for God had said, "In the day that thou 
eatest thereof thou shalt surely die," think you not 
that this glorious promise cheered and strengthened 
her to hear her awful fate ? To her it was no little 
thing to know that all was not lost and that God 
still loved her. After having thus prepared the way 
God said unto her, " I will greatly multiply thy sor- 
row and thy conception ; in sorrow thou shalt bring 
forth children; and thy desire shall be to thy 
husband, and he shall rule over thee" (Gen. 3 : 16). 

The first part of this judgment is generally 
thought to refer to the entire period of gestation and 
parturition; in this respect her sufferings are far 
more intense than those of the animals. 

The latter part foretells her subjection to her hus- 
band : " Thy desire shall be unto thy husband and 
he shall rule over thee." 



MARRIAGE AND DIVORCE. 227 

It requires but little knowledge of history to 
know that woman in heathen lands always has been 
and now is the slave of man. A single quotation 
must suffice. In proof of this we shall not quote 
from the most debased heathen nations, but from a 
people who not only in their day were peerless in 
intellectual culture, but who had some men that 
even to-day are regarded as intellectual prodigies. 
Let us go to Athens, the capitol of the ancient State 
of Attica. Yes, republican Athens ! Athens that 
could boast of such intellectual giants as Plato, 
Socrates, Aristotle, Antisthenes, Zeno, Solon, The- 
mistocles, Cimon, Pericles and Demosthenes the 
prince of orators. 

Speaking of the highest state of civilization, phil- 
osophy and learning, the Encyclopedia of Religious 
Knowledge says : "Athens enjoyed all these advan- 
tages in a measure which scarcely any other city 
that ever existed in the world could boast of. The 
activity, the emulation, the free scope to talents of 
every description which were excited by her popu- 
lar form of government, raised her to the highest 
pinnacle of political consequence. 

The multitude of great men in every department, 
who followed each other in splendid succession, even 
to her last decline is altogether unexampled. In 
every branch of science, philosophy and literature, 
Athens was renowned." 

Here is the temple of Jupiter, from the time it 
was begun until it was finished, 700 years elapsed. 
Philistratus calls it a struggle with time, and Aris- 



^28 THE IOWA PULPIT. 

totle calls it a work of despotic grandeur, and equal 
to the pyramids of Egypt. 

Ascending the Acropolis we are inspired with hope. 
Here is the temple of Minerva, a goddess of the 
Eomans, identical to the goddess Athene, of the 
Greeks. This virgin goddess was considered the 
very embodiment of intellectual greatness. She had 
the charge of philosophy, poetry, oratory, and was 
even believed to have founded the court of justice, 
on Mars Hills — the Areopagus. 

On the Acropolis stood her temple of white mar- 
ble, even the ruins of which to-day are among the 
wonders of the world. Within was the statue of 
this goddess, by Phidias, the masterpiece of the art 
of statuary. It was thirty-nine feet high, made of 
ivory and overlaid with pure gold at the cost of 
twenty-four talents, or nearly $500,000. Surely a 
people so cultured in intellect and art, and who bow 
at the shrine of such a goddess, will not tyrannize 
over woman. What Says history ? "In Republican 
Athens, man was everything and woman nothing. 
Women were literally the serfs of the family inherit- 
ance, whether that inheritance consisted in land or 
money ; they were made with other property, the 
subject of testamentary bequest; and whatever de- 
lights heirship might convey to an Athenian lady, 
freedom of person or inclination was not among the 
number. Single or wedded, she became by the mere 
acquisition of property, at the mercy of the nearest 
male relative in succession. She could be brought 
from the dull solicitude of the gymnasium to become 



MAKRIAGE AND DIVOECE. 229 

an unwilling bride ; or slie could be torn from tbe 
object of her wedded affection, to form new ties with 
perhaps the most disagreeable of mankind. And if 
under any of these circumstances nature became 
more powerful than virtue, life was the penalty paid 
for the transgression," (Home, vol. 1, p. 19 ) Many 
similar quotations could be made, but the foregoing 
must suffice. 

In the early scriptural history of man, but little is 
said of woman. For 200 years, only five names of 
women escaped oblivion, so prostrate had she fallen. 

An important question arises here. Is this an en- 
actment of God, a decree that the desires of the 
woman shall be subject to her husband, and that he 
shall thus tyrannize over her, or is it a prophecy of 
what shall ensue as a result of sin ? If the latter, then 
as we gain the mastery over sin, to that degree will 
woman regain her former position, and her husband 
will love her and cherish her as his own flesh. 

Not only do we believe that it was prophetical and 
not decreed, but also believe that Grod then imme- 
diately began a system whereby woman would be 
reinstated. 

m. Qod?s method to reinstate woman, 

1. His promise of victory that the seed of woman 
should bruise the serpent's head. 

2. The strictest legislation against adultery. On 
the mount, God Himself inscribed upon the tablets 
of stone, " Thou shalt not commit adultery." Again, 
"The adulterer and adulteress, God will judge;" 
and " The adulterer and adulteress shall surely be 
put to deatk. 



230 THE IOWA PULPIT. 

3. Law against polygamy. " Neither slialt thou 
take a wife to her sister, to vex her, to uncover her 
nakedness besides the other in her life time." (Lev. 
18 : 18.) 

The phrase " a wife to her sister," we find in two 
forms in the Hebrew, twenty-five times in the mascu- 
line and ten times in the feminine ; and in every in- 
stance, unless we except this one, it is used idiomati- 
cally. As this is an important text, I shall mention 
several examples, first in the masculine and then in 
the feminine. 

Gen. 37:19, "And they said one to another;" 
(literally, a man to he Ms brother). 

Ex. 25 : 20, " And the face of the cherubim shall 
shall look one to another," {aman to he Ms brother), 

Ex. 37 : 9, " The cherubim stood with their faces 
one toward another," {a man to he Ms brother). 

Jer. 13 : 14, " And I shall dash them one against 
another," {a man to Ms brother). 

In the feminine : 

Ex. 26 : 3, " The five curtains shall be coupled to- 
gether, one to another ;" literally, (a woman to her 
sister,) 

Ex. 26 : 5, " That the loops may take hold one of 
another," {a woman to her sister). 

Ex. 26 : 6, " And coupled the curtains together," 
{a woman to her sister). 

Ex. 26 : 17, " Two tenons shall be set one against 
another," {a woman to her sister). 

Ez. 1 : 9, 11, " Their wings were joined one towards 
another," {a woman to her sister). 



MARRIAGE AND DIVORCE. 231 

Ez. 3:10, *'Tlie wings of the living creature 
toTiclied one another," {a womoM to her sister). 

Except tlie text, every one is rendered " one to 
another," or " together " or its equivalent. Dr. Bush, 
though unfavorable to our position, says : " So in 
the tvsrenty-five instances of the masculine form, the 
rendition of our translators is uniform, one to another, 
whether spoken of persons or things. In no case do 
we find any reference to relationship by Mood. The 
question therefore arises, whether the literal version 
in this place, involving, as it does a departure from 
common usage, is warranted. It is admitted that 
the thirty-four indisputable cases in which this mode 
of speech occurs in an idiomatic sense, go very far 
to establish this, as in all cases, the genuine signifi- 
cation of the phrase." 

The marginal reading, is " ITeither shalt thou take 
one wife unto another." 

That polygamy is forbidden is further proved by 
Deut. 17: 17, '' Neither shall he (the king) multiply 
unto himself wives." We conclude therefore that 
polygamy is not only incompatible with the original 
institution of marriage, but that the great law-giver 
of Israel legislated against it. It is readily seen 
how this law would serve to reinstate woman. 

To this it is objected that if Moses forbade poly- 
gamy, surely such men as David knew it and would 
not have lived in open rebellion to it. It does seem 
so, but there is another event in the life of David far 
more difficult to harmonize with the divine law than 
polygamy, and that is the deliberate and premedita- 



233 THE IOWA PULPIT. 

ted order for tlie murder of an innocent and faitMul 
man, that he might marry his wife. Will any one 
claim that it was because he did not know that it 
was wrong to murder ? But why go all the way hack 
to David nearly three thousand years ago, as though 
violations have been scarce ; whereas, in this the 
nineteenth century of grace we have in all the dif- 
ferent denominations around us (ourselves not as 
clear as we ought to be) many who are living with 
unscripturally divorced companions, and therefore 
living in adultery. ISTor is this all. There are some 
preachers who, either on account of ignorance or the 
want of fidelity to Christ, countenance and apologize 
for this putridity in the Church of Christ. Let us get 
the beam out of our own eye before we look after 
David's eye. It is not a safe rule in any age to de- 
termine the meaning of Scripture by the lives of its 
professors. 

4. The Jews were forbidden to intermarry with 
idolators. 

" When the Lord thy God shall bring thee into 
the land whither thou goest to possess it, and hath 
cast out many nations before thee ^ * * seven 
nations greater and mightier than thou * * * 
thou shalt make no covenant with them * * * 
neither shalt thou make marriages with them; thy 
daughter thou shalt not give unto his son, nor his 
daughter shalt thou take unto thy son. For they will 
turn away thy son from following me, that they may 
serve other gods : so will the anger of the Lord be 
kindled against you, and destroy you suddenly" 
CDeut 7:1-4). 



MARRIAGE AND DIVORCE. 233 

"And they took their daughters to be their wives, 
and gave their daughters to their sons, and served 
their gods. And the children did evil in the sight of 
the Lord and forgot the Lord their God, and served 
Baalim and the groves. Therefore the anger of the 
Lord was hot against Israel, and he sold them unto 
the king of Mesopotamia." (Judges 3 : 6-8). 

" Now when Ezra had prayed, and when he had 
confessed, weeping and casting himself down before 
the house of God, there assembled unto him out of 
Israel a very great congregation of men and women 
and children ; for the people wept very sore. And 
Shechaniah, the son of Jehiel, one of the sons of Elam, 
answered and said unto Ezra, We have trespassed 
against our God, and have taken strange wives ol 
the people of the land : yet now there is hope in 
Israel concerning this thing. JSTow therefore, let us 
make a covenant with our God to put away all the 
wives, and such as are born of them, according to the 
counsel of my Lord and of those that tremble at 
the commandment of our Grod ; and let it he done 
according to tJie law * ^ ^ Then arose Ezra, 
and made the chief priests, the Levites, and all Israel, 
to swear that they should do according to this 
word" (Ezra 10:1-5). 

Notice : (1) The humiliation of Ezra. 

(2) The people's sense of guilt, " A great congre- 
gation of men, and women and children wept sore." 

(3) They covenanted vrith God to put away all 
these wives and children according to law. 



234 THE IOWA PULPIT. 

(4) Ezra required an oath from the chief priests, 
the Levites and all Israel. The record further shows : 

(5) That the proclamation was made for all to 
assemble at Jerusalem within three days, and any 
one disobeying, his property was seized and he him- 
self cut off from the congregation. 

(6) When assembled, Ezra demands that they 
confess their sin and separate themselves from their 
strange wives. 

(7) It required three months to execute this work. 

(8) The names are here recorded including some 
of the Levite singers and priests ; thus showing that 
prominent characters were guilty. 

As this was done according to the law we conclude 
provision was made for the support of those wives 
and children. This was the only hope of Israel. It 
was severe, but " The way of the transgressor is 
hard." 

5. Certain marriages were forbidden among them- 
selves. In Lev. 18 : 6-17, fifteen are specified, viz., 
father, mother, sister, half-sister, granddaughter, 
father's sister, mother's sister, father's brother, step- 
mother, father's brother's wife, son's wife, brother's 
wife, wife's daughter, her son's daughter, and her 
daughter's daughter. Eight of those were related 
by blood and seven were not. When we remember 
that Persia and Egypt were exceptionally bad for 
tolerating incest, some of their kings marrying their 
own sisters — we can readily see the wisdom of Moses 
in forbidding intermarriages with blood relations ; 
but how about those other seven ? Why legislate 



MAREIAGE AND DIVOKCB. 235 

against a man's marrying his deceased brother's 
wife ? Perhaps Dr. Paley assigns the true reason. 
" In order," he says, " to preserve chastity in families 
and between persons of different sexes brought up 
and living together in a state of unrestrained inti- 
macy, it is necessary by every method possible, to 
inculcate an abhorrence of incestuous conjunctions, 
which abhorrence can only be upheld by the abso- 
lute reprobation of all commerce of the sexes 
between near relatives. Upon this principle, the 
marriage as well as other cohabitation of brothers 
and sisters of lineal kindred and of all who usually 
live in the same family may be said to be forbidden 
by the law of nature.-' 

But the practical question is, is this law still in 
force ? If not, then it is claimed by some that we 
have no law at all against incest. 

True, there is no legislative act in the New Testa- 
ment in so many words that a father shall not marry 
his daughter nor the mother her son ; yet he has 
surely read the New Testament to little purpose 
who has not learned that the purity and sanctity 
therein taught are far superior to anything taught 
by Moses. Its law is, "Whatsoever things are trae, 
whatsoever things are honest, whatsoever things are 
just, whatsoever things are pure, whatsoever things 
are lovely, whatsoever things are of good report ; if 
there be any virtue, if there be any praise, think on 
these things" (Phil. 4 : 8). 

6. The freedom of betrothment. 

Perhaps on no phase of our subject are such er- 



236 THE IOWA PULPIT. 

roneons views entertained as on this one. It has 
been thought that anciently Jews could buy and sell 
their wives and that a Jewess had no choice at all 
concerning her matrimonial alliances. This is a 
great mistake. A Jew might purchase his wife, if 
purchase it might be called, for it was rather a be- 
trothal. But one thing he could not do and that was 
to sell her. If he took a captive for a wife and was 
afterwards displeased with her, he could not even 
sell her but had to let her go free ; and for a Jewess 
there were far more liberal provisions than for a cap- 
tive from the enemy (Deut. 21 : 10-14 ; Ex. 21 : 7-11). 
When Abraham was starting his servant after 
Isaac's wife he said : " Peradventure the woman will 
not be willing to follow me to this land;" Abraham 
replied, " If the woman will not be willing to follow 
thee, then thou shalt be clear." The servant was 
very successful. With a very imposing procession 
of camels and servants gorgeously fitted out with 
treasures of silver and of gold and of raiment and 
of precious articles, he started in search of the young 
Jewess. He first met Eebecca at the well, she gave 
Mm a drink and cheerfully drew water for his 
camels. He inquired who she was and before he 
had seen her relatives he decked her in jewels, and 
after he had stated to her friends who he was, that 
Abraham owned much silver, gold, cattle, etc., that 
Isaac was the only heir, and that he came for a wife 
for him. Miss Rebecca was called and the question 
propounded, " Wilt thou go with this man ?" And 
she said, "I wiU go" (Gen. 24). 



MAREIAGE AND DIVORCE. 237 

This proves beyond question that as early as 
Abraham's day a Jewess had some say concerning 
her matiimonial relations. Athens with all its 
boasted learning and overawing grandeur contained 
not a lady within its precincts who possessed such 
privileges of person as did this poor Jewess drawing- 
water for the camels. 

True, the Jew could sell his daughter. He could 
also sell his son and also himself. But this was 
nothing like the modern system of slavery. It was 
virtually selling their service or hiring them out, 
and the poor often have that to do now. This was 
all he could do ; anything else would have been un- 
constitutional. It was an organic law of ancient 
Israel that all debts were cancelled and all servants 
went free at the commencement of every seventh 
year. 

7. The sacredness of betrothment. 

If a Jewess violated her fidelity to her betrothed, 
she was put fco death the same as an adulteress 
(Deut. 22 : 23, 24). 

The history of Sampson also corroborates this 
position. Although a long time had elapsed be- 
tween his first engagement and his return, yet when 
he found that the father of his bethrothed had given 
her to another man he was greatly incensed and 
sought revenge (Judges 15.) 

8. The most rigid law was enacted to protect her 
person and virtue. 

In case it was an unbetrothed virgin her seducer 
was required to pay a fine and to marry her, with- 



238 THE IOWA PULPIT. 

out permission of ever divorcing her, provided that 
her father did not object to the marriage (Ex. 
22 ; 16-17., Beut. 22 : 29). And if he accomplished his 
fiendish work by force, he was put to death (Deut. 
22 : 25). 

The sons of Jacob incensed over the outrage per- 
petrated on the person of their sister Dinah, show 
how sacredly they esteemed her person and her 
virtue (G-en. 34). 

Even to-day many of the States pronounce mar- 
riage a nullity in the absence of personification. 
But as early as the days of Jacob the virtue of 
woman was too sacred to be sacrificed on any such 
grounds. If Jacob suffered Leah to be palmed off 
for Rachel, the morning was too late to correct his 
blunder, Leah he must keep (Gen. 29 : 15-31). 

The law of jealousy was a great safeguard and 
protection to woman (Num. 5 : 11-31). The proceed- 
ings were very trying and solemn. Should a wife be 
suspected by her husband of violating the marriage 
covenant, not having the evidence to convict her, 
the law provided that he should bring her to the 
priest with an offering of barley meal without oil or 
frankincense ; thus the very offering itself was ex- 
pressive of humiliation and shame. The priest was 
to take the holy water in an earthen vessel ; which 
being of so coarse and base a character, also set 
forth her degraded condition. She was then brought 
before the Lord and her head was uncovered. Her 
head being covered signified her subjection to her 
husband and his protection ; her denuded head 



MARKIAGE AND DIVORCE. 239 

being thus exposed to a gazing public was mortify- 
ing in the extreme. 

She was next required to hold in her own hands 
the jealousy offering while the priest holding in his 
hand the bitter water which causeth the curse, 
charged her by an oath that if innocent, then she 
should be free from the bitter water ; but if guilty 
he pronounced the oath of cursing upon her and the 
awful penalty that should follow, to which she had 
to say "Amen." To make the trial if possible still 
more solemn, the priest wrote the curses in a book 
(or on a tablet) and washed the letters off into the 
bitter water. Up to this time she stood holding the 
jealousy offering in her hand, which she must now 
see the priest wave before the Lord and offer it upon 
the altar. Next she had to drink this water con- 
taining the written curses; thus if guilty, drinking 
down her own condemnation, after which the fearful 
and shocking judgment commenced. She soon be- 
came to the eyes of all Israel what she was morally 
to the Lord, a disgusting, loathesome, swollen mass 
of putrefaction. But if innocent, she is superlatively 
honored. She is physically blest and is pronounced 
innocent by the highest authority in the universe ! 

Few women if guilty, would submit to this trial 
rather than confess and abide the penalty of the 
law. True, some might become so abandoned as to 
deny that there was a Grod in Israel and thus chal- 
lenge His existence; but one such demonstration 
would do for an age. The question suggests itself, 
Why not have such a law to try the husband? 



240 THE IOWA PULPIT. 

One reason, he did not need it. He was not under 
her power as she was under his. He could protect 
himself and she could not. Nothing is more destruc- 
tive to domestic happiness, nothing more blasting 
to a woman's good name, and nothing will render a 
man more brutal than jealousy. At this age then, 
when men were divorcing their wives for every whim 
and women were powerless to cope with men, how 
merciful for God thus to champion her cause and 
furnish means by which the innocent would infalli- 
bly be protected. How gladly and cheerfully would 
the innocent Jewess, in order to prove her innocence 
and to banish the demon of jealousy from the home, 
submit to the decision of an all- wise God. 

How humiliated on the other hand would be the 
husband to have the Omnipotent One proclaim to 
all Israel that he had unjustly suspected his wife ! 
How careful then would men be before taking such 
an appeal. Thus we have not a single case on record 
of the enforcement of this law. 

Obs. 1. No one could fail to see that it was not 
the water that produced so terrible an efiect any 
more than the waters healed Kaaman. There was 
only one possible solution and that was that God 
was there. 

Obs. 2. It would show the enormous sin of violat- 
ing the marriage covenant. Not only was it pun- 
ished with death but God himself condescended to 
act as judge. The crime of theft, of perjury and 
even of murder were judged by men. Here was a 
trial prescribed by law that could not be conducted 



MAERIAGE AND DIVORCE. 241 

"by man alone, not even by the great Law-giver him- 
self. " God had reserved the prerogative to act as 
judge himself and while he inflicted on the guilty a 
punishment inconceivably severe, he also greatly 
rewarded the innocent. 

Obs. 3. It would serve to check this awful sin. 

While it warned the husband to see that he had 
a clear case before appealing to a court that could 
not be bribed, and where the guilty would be con- 
demned and the innocent rewarded, it would also 
warn the vdfe to be ever on the guard and not only to 
keep innocent of the crime but to retain the confi- 
dence of her husband, lest she be subjected to this 
exceedingly severe test. And lastly the awful pen- 
alty that would befall the guilty would universally 
strike terror to the people. The innocent would fear 
the crime still more and be made to feel " that adul- 
terers and adulteresses God will judge." 

9. Restrictions of the New Testament. 

" The wife is bound by the law as long as her hus- 
band liveth ; but if her husband be dead, she is at 
liberty to be married to whom she will ; only in the 
Liord." (1 Cor. 7:89.) 

Here is a restriction as emphatic as words can ex- 
press it ; " she is at liberty to marry whom she will ; 
only in the Lord." 

On this verse Macknight notes : " Her second hus- 
band must be a Christian. * ^ ^ The Apostle in 
his second epistle expressly forbade the Corinthian 
Christians to marry infidels." Westley says : 
" ' Only in the Lord.' That is only let Christians 

16 



249 THE IOWA PULPIT. 

marry Christians ; a standing direction and one of 
tlie utmost importance." Doddridge says : " And 
may marry to whom she will, only let her take care 
that she marry in the Lord." 

It is said by some that Paul simply meant that 
Christians should not marry idolaters ; but society 
ontside the church has greatly changed and hence 
the prohibition is not applicable to the present 
times. 

The only way we Know what Paul meant is by 
what he said, and we are prone to the opinion that 
he was more capable of expressing his thoughts 
than we are. Had he meant idolaters, why did he 
not say idolaters or some equivalent ? But, on the 
other hand, he used a very strong expression ; not 
simply those who believe, but those who have 
obeyed, those " in the Lord." 

Surely there should be as great a difference 
between the church and the world now as there was 
1800 years ago. If not, then one of two things is 
inevitable ; either the world ought to advance in 
purity of life more rapidly than the church, or the 
church has not done its duty. If the former, then 
two queries arise : first how long, at the present rate, 
will it require for the world to overtake the church ? 
and secondly, how long until the world will be so 
far in advance of the church that it will lose by 
marrying those " in the Lord ? " But if the church 
is in fault, would it not be wise to arouse it to array 
itself in the beauteous garments of righteousness 
and shine forth as the light of the world? This 



MAREIAGE AND DIVORCE. 243 

eflbrt thus to set aside tlie plain statement of the 
Apostle reminds us of a similiar position of a certain 
divine on Acts 2 : 38. " True on the day of Pente- 
cost Peter taught repentance and baptism for the re- 
mission of sins; but it must be remembered that 
they were Jews, the vilest of sinners, the betrayers 
and murderers of Christ. The world is different 
now and the conditions of salvation are different, 
being ' faith alone.' '- " Happy is he that condemneth 
not himself in the thing that he alloweth. 

The same Apostle says : " Be ye not unequally 
yoked together with unbelievers ; for what fellow- 
ship hath righteousness with unrighteousness? and 
what communion hath light with darkness? and 
what concord hath Christ with Belial ? or what part 
hath he that believeth with an infidel ? and what 
agreement hath the temple of God with idols ? for 
ye are the temple of the living God." (2 Cor. 6 : 14-16). 

While this may not directly allude to marriage, 
yet it evidently includes it; since in no way can 
parties be so intimately yoked together as in mar- 
riage. God himself says they are no more twain 
but one. Will any one say this scripture means 
you shall not associate with unbelievers, shall not 
mingle and commingle with them, shall not transact 
business vrith them, buy a farm of them, nor sell 
them a cow, but that you may marry them. 

On this verse Macknight remarks : " The phrase 

* discordantly yoked,' being here used to express 
the marriage of a believer with an infidel. * 

* * * The Apostle's precept, besides prohibiting 



244 THE IOWA PTTLPIT. 

marriages witli infidels, forbids also believers to 
contract friendships, or to enter into any kind of 
scheme with infidels, which requires much familiar 
intercourse, lest the believer be tempted to join the 
infidel in his wicked principles and practices." 

On verse 16 he adds : " ' And what agreement hath 
the temple of God with idols.' This is an allusion 
to the history of Dagon, the god of the Philistines, 
who when the ark * ^ -^ was placed in his tem- 
ple was found two mornings successively, cast down 
before it on the ground broken (1 Sam. 5 : 2-4). This 
shewed that the temple of God, and the temple of 
idols cannot stand together. The Apostle's mean- 
ing in the above verse is that righteousness and 
wickedness, Christ and the Devil, the portion of 
believers and unbelievers, the temple of God and the 
temple of idols are not more inconsistent than Chris- 
tians and heathens are in their characters, inclin- 
ations, actions and expectations. And therefore, 
Christians should not of choice connect themselves 
intimately by marriage or otherwise with infidels or 
wicked persons of any sort." 

Again, the Apostle says : " Have we not power to 
lead about a sister, a wife, as well as other Apostles, 
and as the brethren of the Lord ?" (1 Cor. 9 : 5). It 
is clear that throughout this passage Paul only 
claims the same privileges for himself that were 
accorded to the other apostles and brethren. But 
in marrying, he restricts himself to having a sister 
for a wife. Hence we conclude that this was the 
recognized teaching of the Apostles. 



MAEEIAGE AND DIVORCE. 245 

Every one must see the evils arising from tlie 
amalgamation of the church and the world ; and 
there is no way by which this is so effectually 
and permanently done as by intermarrying All 
parents need the hearty co-operation of each other 
in religiously training and nurturing the minds and 
hearts of their children. While the one may be 
faithful and may not have any direct opposition 
from the other, still there is one thing that must be 
encountered, and that is the example of the unbe- 
liever and that is no trivial matter. Thus, taking 
the most charitable view, we see not only the relig- 
ious culture of the family, which is, above everything 
else, entirely thrown upon the one parent, but we 
see also the stumbling-block of the unbelief and dis- 
obedience of the father or mother, thrown into the 
way of the children. Frequently does the believer 
become discouraged and disheartened by the cold- 
ness and indifference of the other, and faith and zeal 
die out, and thus the children famish for the bread 
of life. And what else could we expect ? How can 
one do the work of two and overcome the adverse in- 
fluence of the other ? How can family worship exist ? 

It has been urged against our position that, if true, 
we must withdraw fellowship from all those thus 
married. Paul did not so teach. Though the error 
be a serious one, yet it does not annul the marriage. 
He says, "If any brother hath a wife, that belie v- 
eth not and she be pleased to dwell with him, let him 
not put her away. And the woman which hath a 
husband that believeth not, and if he be pleased 



246 THE IOWA PULPIT. 

to dwell with her, let her not leave him." (1 Cor. 
7 : 12, 13). 

lY. Tlie Design of Marriage. 

" On account of uncleanliness let every man have 
a wife of his own, and let every woman have her own 
husband. Let the husband fulfill his obligations to 
his wife : and in like manner, also, the wife to the 
husband. The wife hath not command of her own 
person, but the husband : and in like manner, also, 
the husband hath not command of his own person 
but the wife. Deprive not one another unless, per- 
haps, by consent, for a time ; that you may devote 
yourselves to prayer ; and do not come again to- 
gether, that Satan may not tempt you through your 
incontinency." {Limng Oracles^ 1 Cor. 7:2, 5). 

As the prudence if not the necessity of marriage 
is here enjoined, and as the Scriptures throughout 
restrict all sexual privileges to the wedded compan- 
ion, the law would be very imperfect, did it not pro- 
hibit the refusal of such privileges. Nor is this all ; 
refraining by mutual consent is forbidden to be con- 
tinued until temptation ensues. 

" I will therefore that the younger women marry, 
bear children, * * ." " Well reported of for good 
works ; if she has brought up children." (1 Tim. 
5 : 14, 10.) Teach the voung women to love their 
children. (Tit. 2 : 4). 

Here is another design of marriage, the procreation 
and nurture and training of children. God enjoins 
it on womam, declares it to be a good work and com- 
mands her to love her children. There is no such 



MARRIAGE AND DIVORCE. 247 

model of innocence on earth as a little child ; and 
the next thing to it is the mother tenderly cherishing 
it. I was once at a popular watering-place and saw 
the women riding out in the evening with little dogs 
in their laps ; women who would not have been seen 
thus riding with their own children in their arms, 
but had them in charge of a nurse. I thought what 
a pity for the dogs ! Surely this is the class propheti- 
(*ally described as "Without natural affection." 
(2 Tim. 3 : 3). But why does a woman nurse a poo- 
dle when she will not her own child ? Because the 
womanly affections which God gave her to be lav- 
ished upon her own child, and to be gratified by its 
childish embraces and kisses, she has so prostituted 
that she now manifests them by hugging a. poodle 
and letting it lick her in the face. I thank God that 
my mother was not such a creature, but was a 
woman ; and that I enjoyed the love and care of a 
mother, and not simply that of a hired nurse. In no 
other way can such ample provisions be made for 
the religious and moral culture of children as in 
the family. The ingenuity of man has exhausted 
itself in devising schemes but they are only so many 
failures. Heathenism leaves us an appalling record. 
In the province of Bengal alone there are said to 1be 
destroyed by abortive means 10,000 per month. 
(Home's Introduction, Vol. 1, p. 21). From time 
immemorial such atrocities have been perpetrated. 
Balaam taught the Israelites to commit adultery 
and thereby affected their ruin. Just what his art 
was is not stated, but it was sufficiently adorned 



248 THE IOWA PULPIT. 

with the charms of innocency as to seduce ancient 
Jmsbel. Paul speaks of some who " creep into houses 
and lead captive silly women laden with sins, led 
away with divers lusts." (2 Tim. 3 : 6.) Nor are 
these nefarious practices yet extinct. Spiritualism 
with its free-loveism is full of them, and frequently 
books under such misnomers as " Science of Life," 
'^Laws of Hygiene," etc., etc., creep into homes and 
accomplish their fiendish work. Occasionally, too, 
some brainless charlatan vamps up some old French 
abortive methods, varnishes them over, advertises 
what wonders he can do, and how he can with his 
manikins, and his superior wisdom, and many years 
experience teach his auditors more in a few lectures 
than it is possible for their family physician with 
his limited experience and inadequate means of in- 
formation to know. But on trial he proves to be a 
Balaam and some are silly enough to be captured, 
To destroy life deliberately and wantonly is mur- 
der. Nor is that all, but he who so purposeth in 
his heart is guilty already. Hence when such effort 
is made, though no life is destroyed, yet the guilt ia 
none the less ; because the desire was in the heart. 
Nor does it matter if the effort be made in the 
earliest incipiency to prevent or destroy life, the 
crime is the same. The fruit of the human body is 
too sacred to be thus trifled with, and such prosti- 
tution of marriage would degenerate it into a system 
of lust. For such self-polution God showed His 
anger by smiting Onan dead. As well might we 
read the history of Ananias and Sapphira and deny 



MARRIAGE AlTD DIVORCE. 249 

that God is opposed to lying as to read the record 
of Onan, (Gen. 38 : 9-10) and deny that he is opposed 
to such debauchery. The sin of self -pollution is 
now called Onanism, deriving its name from Onan 
on account of the sin he perpetrated. 

Throughout the New Testament this class of sins 
constitutes the blackest crimes, receives the severest 
condemnation and is comprehended under such 
titles as " adultery," " fornication," " lust," " lasciv- 
ousness," "uncleanness," "abusers of themselves 
with mankind." (Catamites and Sodomites, Mac- 
knight's Translation.) Gal. 5 : 19 ; Eph. 6 : 18 19 : 1 
Cor. 6: 9-10; Rev. 21 ; 8. 

y. Divorce, 

The Jews were divided on this subject. The 
school of Hillel granted divorces for very trifling 
reasons but the school of Shammai only for moral 
delinquencies. The law of Moses was far in advance 
of anything in his time and was decidedly in favor 
of woman. 

From our Savior we have the following : " But I 
say unto you, that whosoever shall put away his 
wife saving for the cause of fornication, causeth her 
to commit adultery ; and whosoever shall marry her 
that is divorced committeth adultery." 

" Whosoever shall put away his wife except for 
fornication, and shall marry another, committeth 
adultery ; and whosoever marry eth her that is put 
away doth commit adultery." 

" Whosoever shall put away his wife and marry 
another, committed adultery against her ; and if a 



250 THE IOWA PULPIT. 

woman shall pnt away her husband and be married 
to another she committeth adultery. (Matt. 5 : 32 ; 
19:9; Mark 10 : 11-12 . Luke 16 : 18.) 
From this we learn : 

1. That Christ permits divorce for only one cause 
— adultery. 

2. Whoever divorces his wife save for this reason 
" causeth her to commit adultery." The word 
" causeth " here cannot mean to effect^ else every 
woman thus divorced would be an adulteress, which 
we know is not true. The word itotiw also signi- 
fies to 'prepare and hence may read, "prepares 
her to commit adultery," — that is, prepare the way 
for a remarriage which would be adultery. 

3. Whoever marries the divorced woman is guilty 
of adultery. If she is not an adulteress, this pro- 
hibition may cease either by the death of her hus- 
band, or by his remarrying, as he would then 
become and adulterer, which would liberate her. 
But if she be justly divorced, is she them permitted 
to remarry ? Evidently not, else there would be a 
premium on sin. Who cannot see that if the one is 
prohibited from remarrying because she is innocent, 
but the other is permitted because she is guilty, 
that there is a reward for sin ? Hence there is this 
difference : while there are two ways by which the 
innocent may be freed, there remains but one for the 
guilty, and that is the death of her divorced hus- 
band. His remarriage will not do it. There is no 
marrying for six months nor any definite period 
other than so long as both do live. Her conduct 



MARRIAGE AXD DIVOR€E. 251 

released Mm "but not herself. A life pledge to re- 
frain from all intoxicants, thoa^ violated the next 
day, changes not the omnipotent obligation to ob- 
serve it. Is it not true of this most solemn of all 
vovrs? While indnlgence in sin may harden the 
heart, it cannot license to sin. 

This may be thought to clash with 1 Cor. 7 : 15, 
"If the unbelieving depart, let him depart. A 
brother or a sister is not in bondage in such cases." 
But the tentii verse says, "If she depart let her re- 
main unmarried, or be reconciled to her husband." 
The question here is, is a Christian permitted to live 
with an unbeliever ? Paul says, "Yes." But if the 
unbeliever refuses to remain because his companion 
is a believer, let him depart. Allegiance to Christ 
first, and to the husband afterwards. But when rec- 
conciliation with him can only be effected by dis- 
loyalty to Christ, Paul declares, " Let her remain 
unmaried." Surely, if the Apostle does not grant 
a remarriage when the only cause of desertion is 
fidelity to Christ, we need look no further, but con- 
clude at once that he agreed with Christ tiiat adul-. 
tery is the only cause for divorce. 

4. Though it is not universally, yet it is generally, 
and we think correctly, admitted that the party who 
scripturally divorces his companion is permitted to 
maiTy. 

5. Our Savior makes no distinction between the 
husband and the wife, the relation is reciprocal. 

6. Christ highly exalts marriage by teaching that 
it illustrates His relation to the church. He is the 



252 THE IOWA PULPIT. 

Bridegroom, the churcli the bride, and the priceless 
delicacies of the gospel is offered to the. sinner under 
the title of a marriage feast. 

7. The Apostle Paul finally places the wife beside 
the husband, affirms that they are one^ and that she 
is now to him a second self. He says : " So ought 
men to love their wives, as their own bodies. He 
that loveth his wife loveth himself. For no man 
ever yet hated his own flesh ; but nourisheth and 
cherisheth it. Husbands, love your wives, even as 
Christ loved the church." (Eph. 5 : 26-29). 

8. Thus we see that the organic law of marriage 
is love, illustrated by the love that Christ manifested 
in dying for the church. 

9. While woman is thus restored, still her desires 
are yet subject to her husband, and he is regarded 
as the head of the wife. Hence, the Apostle says, 
" wives, submit yourselves unto your husbands, as 
unto the Lord. For the husband is the head of the 
wife, as Christ is the head of the church." (Eph. 
5 : 22, 23). We believe this elevates woman to the 
highest possible degree of earthly happiness, and 
that it is just as natural for her to submit to a hus- 
band whom she thus loves, and to depend upon him 
for protection as it is for the husband to cherish and 
to protect the wife that he so ardently loves. Each 
one is a hemisphere and it requires the two to com- 
plete a sphere. 

In the foregoing we have endeavored to adhere 
strictly to the Scriptures, to avoid being biassed 
either by prejudice or sympathy, and now ask the 



MAERIAGB AND DIVORCE. 258 

favor of every reader to duly weigh onr arguments, 
and reject tliem only wherein they differ from the 
divine standard. 

Want of space only permits ns to merely tonch 
upon the prevalent evils of divorce. Every thought- 
ful person must admit that on the part of the world 
there is an alarming recklessness, and on the part 
of religionists a carelessness, criminal and appall- 
ing in the extreme. Think of the numbers who are 
unscripturally divorced, are remarried and are now 
in full fellowship and high standing in the various 
churches. From the statistics furnished by " The 
Ohio Divorce Eeform League " we gather the follow- 
ing : New England in 1878 granted 2,113 divorces, 
and St. Louis 200 annually. Chicago, Louisville 
and twenty-four counties in Michigan, grant one 
divorce to thirteen marriages ; Rhode Island, Maine 
and New Hampshire, in 1878, one to ten ; twenty-nine 
counties in California one to seven ; Ohio gives forty- 
three counties one to ten, nine counties one to seven, 
three counties (omitting decimals) one to five, Ash- 
tabula county one to four, and, in the last county, 
one petition for divorce to about every two mar- 
riages. 

And what is most alarming this evil is rapidly 
increasing. From the same statistics we lea.m that 
Connecticut in 1849 granted one divorce to every 
thirty -five marriages, by 1878, it was one to ten for 
a period of fifteen years, and Philadelphia rose from 
101 in 1862 to 477 in 1882. Ohio in 1865 granted 
873 divorces, and 1,965 in 1883, an increase of over 



254 THE IOWA PULPIT. 

225 per cent, in nineteen years. The population in- 
creased tMrty-six per cent, and tlie marriages thirty 
per cent, during the same period. That is a gain 
of over six divorces to one in population, and over 
seven divorces to every marriage. The ratio of 
divorces to marriages has doubled within the last 
thirty years while the present increase is even 
greater. In two leading counties in Minnesota, di- 
vorces are increasing fifty per cent, faster than mar- 
riages. And we are further informed, that not one 
in four of these are scripturally divorced. 

Here is an enemy to religion greater than all the 
IngersoUs on this continent; it is a cancer in the 
heart of society sending forth its poisonous virus 
through every fiber of the remotest members of the 
body. There is much truth in the statement that 
Mormonism and Orthodoxy agree that a man may 
have as many wives as he wants, but differs in how 
he may have them ; the former permitting him to 
have them all at once, and the latter requiring him 
to take only one at a time. Too much is plainly 
stated in the Scriptures for the careful reader to be 
uninformed. We are in eminent danger. Let every 
brother and sister in Christ rush to the rescue. We 
are assailed by a most terrible and deadly foe, the 
destroyer of virtue, chastity and home. He has 
already decoyed many. 

Let every minister speak out lest he be numbered 
with those prophets who are denounced as dumb 
dogs that cannot bark. Since Christ said of certain 
OB«s, on account of their position to His teaching, 



MAREIAGE AND DIVOBOB. 255 

tliat they were guilty of all the righteous blood shed 
from Ahel to Zacharias, and since Paul said of others 
on account of their relation to his ascended Lord, 
that they crucified Him afresh, shall we not in like 
manner be guilty if we muffle our mouths when such 
a hydra-headed monster stalks through our streets? 
Eemember that we are set as watchmen ; if we give 
not warning the blood of the slain shall be required 
at our hand. (Ez. 33.) It is awful for a picket to 
go to" sleep on duty, and his comrades thereby lose 
their lives ; but it is only the life of the body. We 
watch for their souls. What if we sleep? Souls 
shall perish ! ! O God help us. Give us " not the 
spirit of fear, but of power, and of love, and of a 
sound mind," that we may not shun to declare the 
whole counsel of God, and be " pure from the blood 
of all men." Amen, 




D. R. LUCAS. 



D. E. LUCAS. 




^^^HE subject of this sketch was born January 14, 1840, in 
Boone County, Ills. Second son in a family of ten 
children, seven of whom are yet living. Was reared 
and educated at Belvidere in said county, graduating 
from the Kishwaukie Academy in October, 1858, and 
united with the Baptist church at Belvidere in Feb- 
ruary of the same year. 

Eemoved with his father to Laporte County, Ind., where he 
united with his Baptist brethren by letter, and was soon 
licensed to preach. He continued preaching and teaching in 
that church till 1860, when owing to a change of views on re- 
ligious subjects, he united with the Disciples. 

In January of 1861, he began traveling with H. Z. Leonardj 
State Evangelist of Indiana; and in June located with the 
church at Oxford, remaining one year. November 24, 1861, 
was married to Miss Mary E. Longley, daughter of Eld. John 
Longley, one of the pioneer preachers of Indiana. 

In June 1862 he enlisted in the army, raising part of a com- 
pany, commissioned as Lieutenant and appointed to assist in 
organizing the 99th Indiana Volunteers, taking the position as 
Acting Adjutant of the regiment. When the regiment took 
the field he was appointed chaplain — the youngest chaplain 
in the United States army. His regiment was sent to Mem- 
phis and assigned to the 15th Army Corps, and took part in the 
Vicksburg, Chattanooga, Mission Ridge, Knoxville and Atlanta 
campaigns. 

In 1864 he resigned as chaplain on account of ill health, and 
entered the Provost Marshal's office of the Lafayette District, 
)jad., where he remained until the close of the war. In 1^5 he 
27 267 



258 THE IOWA PULPIT. 

wrote and published a history of the 99th Indiana Volunteers, 
and founded the Benton Tribune, editing it and preaching for the 
church at Oxford until October, 1870, when he cut loose from 
all other work, and removing to Jacksonville, Ills., devoted six 
years to the work of evangelizing; living respectively at Jack- 
sonville, Concord and Clayton. 

In' May, 1876, he removed to Iowa and became pastor of the 
church at Des Moines, and continuing five years. From May, 
1881, to April, 1883, he projected and labored for Drake Uni- 
versity. 

In April, 1883, he removed to Omaha, Neb., and took charge of 
the church there, continuing a year, when he returned to Des 
Moines, and is now engaged in founding The Christian Oracle, 
designed to be an organ for the Church of Christ in the North- 
west. 

Asa forcible speaker on the platform, Bro. Lucas has few 
superiors, and on this account, his evangelistic labors have 
been eminently successful. Among the most successful meet- 
ings he has held we name the following : 

Petersburg, Ills 160 additions 

Perry, " 142 " 

Griggsville, " ....141..... " 

CampPoint, " 112 " 

Clayton, *' 102 *' 

Bloomington," 82 " 

Mt. Sterling, '• 70 " 

Danville, " 60 " 

Des Moines, Iowa 52 " 

Virginia, Ills 64 " 

Fairfield, Neb 50 " 

These ten meetings average about 100 each, and he reports 
over 2000 additions in ten years. 

He has held public discussions with D. B. Ray, Baptist, at 
Clayton, Ills.; with R. D. Miller, Cumberland Presbyterian, at 
Petersburg, Ills. ; with Rev. T. McK. Stuart, Methodist Episco- 
pal, at Humeston, Iowa; with W. F. Jamison, Spiritualist, at 
Osceola, Iowa ; and with B. F. Underwood, Atheist, at Red Oak, 
Iowa, and Norborne, Mo. 



D. B. LU0A8. 259 

Besides he bas written " Panl Darst," a religious story, and 
prepared and published a Sunday-school and church song book 
entitled " Apostolic Hymns and Songs." 

In personal appearance Bro. Lucas stands about five feet nine 
inches, weighs 185 pounds, dark hair, being but little gray ; 
brown eyes, a strong heavy voice and a ready speaker. Being 
in the enjoyment of good health, is good natured and genial. 
Co-operates freely and fully with his fellow preachers ; will not 
hinder work on any trifUng matter, is of nature enthusiastic 
in whatever he undertakes, and is a strong Prohibitionist, ter- 
ribly so in the estimation of saloon keepers. 



THE GREAT CO:NrPLTCT BETWEEI^ ROMAN- 
ISM, PROTESTANTISM AND INFIDELITY. 



BY D. E. LUCAS. 




"Beloved, when I gave all diligence to write unto you of the 
common salvation, it was needless for me to write unto you, 
and exhort you that ye should earnestly contend for the faith 
which was once delivered unto the saints." — Jude 1:3. 

HIS world is full of conflicts. The problem 
of the ages has been the solution of the ques- 
tion, why it is so. Perhaps a perfect compre- 
hensive reconciliation of the existence of an 
infinitely wise and good Creator with the ex- 
istence of a world of evil is impossible in the present. 
In fact, without the ultimate outcome of an eternal 
existence for man, they cannot be reconciled. If we 
conceive that God has a purpose to accomplish, and, 
that is, the bringing of perfection out of imperfection, 
we may see why this creation was made subject to 
frailty, not willingly, but by reason of Him who 
hath subjected the same in hope. I confess that 
when I think of the Creator, out of His own perfec- 
tion, by His fiat speaking a spotless angel into being, 
I am ready to honor Him, but when I think of His 
creating out of the dust of the earth, out of the un- 

261 



262 THE IOWA PTJLFIT. 

conscious balbe — ^the most helpless of all things, by 
a process of growth, wherein all that is possible to 
evil is overcome — a perfect man, sinless and pure, to 
praise Him forever, I am ready to fall at His feet 
and glorify, love and worship Him, and say, " Ho^ 
wonderful are Thy works, Lord, in wisdom hast 
Thou made them all." 

KATUEAL FORCES. 

I^ature has her conflicts and compensations. They 
are not moral but physical. The electrical winds of 
the cyclones are devastating in their force, but they 
burn up and carry away enough miasma and poison 
to destroy ten lives, where one perishes in the cy- 
clone. Human wisdom can provide for safety from 
cyclones, but the miasma would be without control. 
Thus the very conflict that we dread becomes a 
means of life. So with the waves of ocean. Once 
in a while a Central America goes down into the 
rolling sea, but a calm on the ocean would send a 
thousand people to death where the storm sends one. 
If the ocean were to become and remain a calm, By- 
ron's "Dream of Darkness" and the desolation 
consequent thereupon, would become a reality. 
Agitation is the law of life on land and sea, peace 
comes from purity, purity from conflict. 

MENTAL FORCES. 

As in matter, so in mind. Agitation, discussion, 
investigation, debate are essential to progress. I 
hear once in a while some man who calls himself a 



THE GREAT CONFLICT. 263 

Protestant, say the time for debating has gone 
by. K it has, prepare a tombstone for the grave 
of progress, and stop the work of honoring Luther 
and the great debaters of the past, blot out 
the record of Paul's disputing in the school of Tjr- 
annus and usher in the days of indifference and 
ignorance. But you say in debates men are so in 
earnest that they get mad. There are some things 
worse than that. I always respect the man who 
believes something so sincerely and zealously that 
he becomes a little excited, or even angry about it. 
He will do something, even if it is not right, and 
agitation moves the car of progress forward. I do 
not believe a debate was ever held where there was 
anything like equal talents and knowledge on both 
sides, that has not done more good than harm. I 
have seen and heard of some excited people at de- 
bates and some angry debaters, but that is better 
than absolute peace. There is absolute peace in a 
graveyard, but the dead are there, so there are 
quiet places and churches, not a riffle on the waters, 
but it is the peace of death. When a lad my mother 
told me to build a " hot fire and heat the teakettle." 
I told her it might boil over. She replied with a 
mild reproof, " Never mind if it does, my boy, it is 
better for it to boil over, than not to boil at all, for 
tepid water is of no use, it will not make tea, and it 
is not fit to drink." The lesson I have ever cherished 
and especially since I have become familiar with the 
awful declaration of Jesus to one of the Apocalyptic 
churches, a declaration of the most terrible import 



264 THE IOWA PULPIT. 

of any to be found in the Bible : "I wonld tlion wert 
either cold or hot, because thou art neither, I will 
spew thee out of my mouth." 

FOECE OF IDEAS. 

An idea, a great idea, an idea with a moral side, 
is a source of power, as unmeasurable as that of a 
cyclone or a storm. Ideas that have a bearing upon 
the physical, mental and moral progress or retro- 
gression of the race, often come into conflict, and 
philosophy as well as human experience, teaches us 
that such conflicts are " irrepressible." The historian 
who would write the history of the late war and 
begin at Fort Sumpter, might detail the facts of the 
conflict, but no answer could be given to what it was 
all about. There were two great conflicting ideas of 
human right in government, and these appealed first 
to the power of debate. Wm. Loyd Garrison said 
the constitution that upheld slaver} was a " league 
with hell," while Robert Toombs said that he would 
call the roll of his slaves on Bunker Hill. Lincoln, 
Davis, Phillips, Yancey, Douglas, Seward, Sumner, 
Ehett, and their compeers fought the battle first on 
the forum, in the halls of Congress, in the press, 
until the passions of men became so aroused that a 
million brave men died to settle the issue. So it is 
in religion to-day. The three great ideas contending 
for the supremacy, and there is an "irrepressible con- 
flict " between them. One or the other must prevail 
and become the ground work of our civil government 
and laws, and the basis of our civilization. These 



THE GREAT OONFLIOT. 265 

THBEE GREAT PRINCIPLES, 

or ideas may be formulated as follows, with tlie or- 
ganized forces that are behind them : 

1. God has appointed one man to do the religious 
thinking for the race, and he is infallible in his de- 
cisions on all questions touching the faith or morals 
of the people. This is the fundamental idea of 
Roman Catholicism. Romanists may differ in all 
else, but he who questions the infallibility of the 
church, cannot be a Roman Catholic. 

2. Every . man is a free thinker, a creature of cir- 
cumstances, in no way possessing any power over 
his thoughts orbelief, and in no sense responsible for 
his thoughts or belief, it being wholly a question of 
environment. This is the fundamental idea of every 
form of infidelity. You can go all the way from the 
avowed Atheism of an IngersoU, to the spiritistic phil- 
osophy of Andrew Jackson, Davis, and the central 
principle of all the infidel philosophies is that man 
is wholly a creature of circumstances, having no 
more volition over his own thoughts, his belief, his 
love or his hates than he has over the size of his head 
or the length of his nose. They may differ in many 
things, in fact do differ greatly, but they all agree 
that '-^'belief in no case depends upon the wilV 

3. There is in the world truth and error, that man 
must examine and decide on the basis of responsi- 
bility ; if he believes the truth and obeys it he will 
be blest, if he follows error he must suffer the con- 
sequences. This is the central thought of Protestant- 



THE IOWA PULPIT. 

ism. They may differ in many things but all agree 
that " each must give an acconnt of himself to Grod." 

THE COITFLIOT. 

In order that we may gain a conception of the re- 
sult of the conflict, we must examine the strength 
and weakness of the forces engaged. A wise com- 
mander, before he goes into battle, must know the 
strength and weakness of his own force and position 
as well as that of the enemy. So with us in this 
conflict. 

ROMAl^ISM. 

I. Its strengtJi lies in^ 1st Its unity, ^d. Its cer- 
tainty. The hierarchy of Rome in its unity is the 
best organized force in the world. When the Pope 
issues his edict, there is not a Eomanist on the earth 
but bows down to the mandate and says it is the 
voice of Grod. It is a strength of unity that is use- 
less to attack. Combine with this the element of 
certainty and we have a wonderful power. The 
Catholic does not believe that it is the priest that 
forgives sins, but that God forgives sins through the 
priest as an instrumentality, and the certainty of 
the forgiveness is to him a rock of rest and peace. 
He rests on that faith that he is only responsible for 
his own acts, the church assuming the responsibil- 
ity for the teaching. In conversation with a Roman- 
ist once he said, "I do what the priest directs." I 
asked, "Suppose he tells you wrong, what then?" 
He responded, " Then he goes to hell and I go free ; I 
am not responsible for his errors." His faith may be 



THE GEEAT CONFLICT. 267 

erroneous, but to him it has the element of certainty, 
that is the only basis of peace to a human soul. 

Mgr. Capel, a distinguished Romanist, is now in 
this country and he says the Pope's mandate would 
be obeyed as " sharp as the click of a trigger." It 
is true and is a source of unmeasured strength. 

n. Its weakness lies in its opposition to free in- 
"oestigation^ and all that is implied in that term. 
Perhaps I cannot do better than to quote the words 
of Mgr. Capel, in an interview with the reporter of 
the Chicago Tribune. It will show the exact phases 
of strength and weakness. 

" By the way," the Tribune said, ' The right of 
revolution is denied by the Catholic Church, accord- 
ing to Mgr. Capel.' Now this is an error. The 
Catholic Church alleges the right of revolution. The 
authority of a ruler is from Grod, buc when he vio- 
lates his trust and oppresses the people they have 
their ultimate redress in revolution. Your own 
Revolutionary War was clearly right. All power 
is from God — the power of the king and the power 
of the people — and which ever is right is to be 
maintained." 

"And how are we to know which is right?" I 
asked. 

" Go to the church and inquire." 

THE SCHOOL QUESTION. 

* But the one question that is troubling me the 
most seriously," he resumed, " is the school question. 
I have not yet spoken upon this definitely, but I 



THE IOWA PULPIT. 

shall go to WasMngton when Congress is in ses- 
sion and make a formal declaration so as to reach 
not only the people, hut the Government. I am 
now prepared to make a declaration which shall 
carry some authority with it ; for I am prosecuting 
a careful study of your whole school system. I 
have visited the puhlic schools of many cities ; have 
met with a courteous reception everywhere, and 
have examined the workings of all your machinery. 
" The result is, that there is going to be a fight. 
There are a good many Catholics in this country — 
8,000,000, somebody says. Your public school sys- 
tem is inadequate for them, and they are going to 
leave it. Suppose that the church sends out an au- 
thortative command to the Catholics to start schools 
in every parish, and support them and send all 
Catholic children to them. It can be done by the 
utterance of a word, sharp as the click of a trigger. 
That command will be obeyed. ISTew schools will 
spring up everywhere. What will be the result of 
that ? A fight ! Do you suppose some millions of 
people are going to pay taxes twice over — once for 
their own schools, and again for Protestant schools, 
from which they get no benefit ? If it isn't a down- 
right fight, it will be at least the warlike condition 
— a million or two of voting, tax-paying citizens 
hostile to the Government." 

I^riDELITT. 

I. TTie strength of infidelity lies in Tmman pride 
and an unwillingness to reoogrdze the force of an 



THE GREAT CONFLICT. 269 

obligation. It is usual to say it is the depravity of 
human nature, but this is true only with those 
"whose deeds are evil," it is rather an abuse of 
human nature. From pride of self or love of power, 
the child is disposed to disregard the restraints of 
the parent, and it is to the same element of the man 
to throw off the obligations of the " ought to do " 
that God lays upon him. It is more potent with 
those who have a smattering of knowledge, rather 
than those who have drank deep the fountain of 
wisdom and experience. A young man often thinks 
himseK wiser than his father, when he has none of 
his experience, and is then just in a condition to 
hear the voice of the infidel, who has thrown off his 
respect for God and religion, and has relegated them 
to the realm of superstition as a fit employment for 
fools, not for wise men. The young man thinks 
himself wise, this flatters his pride, and he becomes 
an Agnostic philosopher. I am assured this is the 
strength of the infidel plea. 

II. Its weakness consists in the fact that man is 
a religious being, and it makes no provision for 
man's religious nature. 

Faith is an element of human nature. It is as 
natural to believe as it is to breathe. A child be- 
lieves whatever it is told. Munchausen and Robin- 
son Crusoe are alike true to the child that has never 
been deceived. Doubt is born of deception. K a 
man had never been deceived he would never have 
doubted. Here lies the mistake in our education. 
We teach our children lies and then wonder why 



270 THE IOWA PTTLPIT. 

they are skeptical. A little girl was talking to her 
mother saying it was about time for " Santa Clans " 
to come again, when her mother remarked: "My 
daughter, you are getting old enough to know bet- 
ter now; there is no such person as Santa Claus, he 
is only an imaginary being." She looked at her 
mother sharply for a moment, her eyes expressive 
of wonder, and said : " Mother, have you been lying 
to me about Jesus too, is he only an imaginary 
being?" The mother did not know just how to meet 
the thrust, but felt it long years after when her 
daughter became a confirmed skeptic, always say- 
ing : " I can't feel as if Jesus were anything but an 
imaginary being." Such a wrong as a lie to the 
trusting heart of a child is often a disastrous experi- 
ment. When I think of the numberless ghost and 
hobgoblin stories, the visionary religious experi- 
ences to which I listened when a boy, believing them 
all then, but afterwards learning they were false, I 
wonder at times why I am not a skeptic myself. 
Through the crushed fancies, bruised credulities, 
wrecked visions and wasted anticipations, I have 
come however to rest on the Rock of Ages. 

Let me take another case. Two little girls were 
disputing about something one of them had said 
when the following colloquy occurred. 
Jane, — " It is not so." 

Mary. — " I say it is so, for my mamma said so." 
Jane. — " I don't care if she did, it ain't so." 
Mary. — " Well it is, for if my mamma said so, I 
know it is so, even if it ain't so." 



THE GPvEAT CONFLICT. 271 

There is the faith, the thing might not be so, yet 
mamma would not lie. That mother will have no 
skeptics in her family. If she were to rear a dozen 
children they would all helieve in " Mother," and 
mother's God. 

As faith and hope, love and veneration are a part 
of man's nature, infidelity makes no provision for 
them and this is its weakness. Man is a creature 
of sentiment. Faith is often mightier than reason, 
hope reaches farther than memory and love is 
greater than the most deliberate judgment. AU 
combined will find a heaven where scientific accur- 
acy only finds a tomb ; will find a haven of rest, 
while reason only sees the storm ; will find a God 
while reason is wondering over a law. 

Death-beds and new-made graves are places where 
infidelity turns pale and forgets its philosophy. 
The wailing cry of bereaved hearts palsy its tongue 
and leave it dumb and speechless. By a coffin of a 
loved one it has no word, save it be the borrowed or 
stolen language of religion. Paul says, "now 
abideth faith, hope and love," and they alone abide 
in such sin hour. IngersoU may smirk and sneer at 
religion but its language he must use beside a cof- 
fin. He may mingle it with his barren and desolate 
philosophy but it must be there for it is the lan- 
guage of the heart of man. By the coffin of his 
brother in that memorable sermon he has them all 
Hear him : 

"In the night of death licype sees a star and listen- 
ing loi^e can hear the rustle of a wing. He who 



272 THE IOWA PULPIT. 

sleeps liere when dying, mistaking the approacli of 
deatli for tlie return of healtli, whispered with the 
latest breath, ' I am better now.' Let us believe in 
spite of doubts and dogmas, in spite of fears and 
tears that these dear words are true of all the count- 
less dead." 

There you have them, hope, love and faith, in the 
hazy mist of agnostic philosophy, it is true, but they 
are still there. " Hope sees a star," yes, the Christian 
sees the " bright and morning star," the " star of 
Jacob," the " star of Bethlehem." " Listening love 
hears the rustle of a wing," yes, the Christian hears 
the angels winging their way to Judea to roll away 
the stone from the tomb of Jesus, or if he is dying 
sings; 

Bright angels are from glory come, 
They're round my bed, they're in my room; 
They wait to waft my spirit home, 
All is well, all is well*" 

^' Let us believe," yes, let us believe in Him who 
said, "I am the resurrection and the life," that 

" There is a land our eyes have seen, 
In visions of enraptured thought. 
So bright that all that comes between, 
Is with its radiant glory fraught. 
A land upon whose blissful shore 
There rests no shadow, falls no stain ; 
Where those that meet shall part no more, 
And those long parted meet again." 

The weakness of infidelity is in the fact that man 
is a religious being, and it makes no provision for 
man's religious nature. 



THE GREAT CONFLICT. 278 

PROTESTANTISM. 

TTie strength of Protestantism lies in the Bible 
and the character of Jesus therein re^yealed. 

The Bible is The Book of books, the book of the 
ages, the book of mankind. Blot it out of existence 
and you have robbed the world of its most ancient 
history, its most instructiv^e biography, its most 
suggestive parables, its sweetest, most sublime songs, 
its wisest proverbs and its most profound philoso- 
phy. Take all the rest of the writings of the earth 
and no substitute could be made that would not pro- 
voke the contempt of mankind for its failure. More 
than a hundred years ago, Yoltaire, who in the 
presence of all other infidels is a giant among pig- 
mies, wrote his works which he boldly claimed 
would destroy the Bible in twenty-five years. A 
century has gone by and the works of Yoltaire are 
only found in libraries where the curiosity hunter, 
or some skeptic, who wishes to be considered smart 
goes to find rare books, while the same building in 
which Yoltaire wrote, is a " Bible Depository" from 
which millions of copies of the Bible in many lan- 
guages are sent forth every year. A revision of the 
New Testament made but a short time ago by some 
humble men wlio took up the work, circulated more 
than two million copies in a single day in the United 
States, many of the daily papers publishing it en- 
tire in single issue of that day. Theoretically Prot- 
estants accept the Bible as the creed of the church, 

and in elevating the Word of God is their strength. 
18 



274 THE IOWA PULPIT. 

So with the Divine character, the Messiah of God. 
The sinless man, the man of Calvary, draws by His 
power all men unto Him. 'No man can say anght 
against Him and His holy life, save it be from the 
wickedness of his own heart and life. Jesus is the 
Light of the world and His shining rays are a 
power that conquers the selfishness of the ages. 

The weakness of Protestantism lies ; 1. In its 
Divisions. 2. In its uncertainties. 

That division is weakness, and union is strength, 
is so palpable a truth, it seems useless to give ex- 
amples or arguments. No more forcible illustration 
of the power of sectarian partyism to blind the 
minds of men can be found than to see men who 
realize that union is strength, arguing that division 
is right in religion, thus stultifying the accepted 
axiom of all ages, and times, and peoples. The 
division of Christians makes division in families, 
in communities, in society, in a hundred ways makes 
it often difficult to carry on the work of Christ 
effectively. The observation of every man of experi- 
ence shows this to be true, and when we consider 
the unity that the Bible commands it as a source of 
weakness for which there is no proper estimate. 

Perhaps, however, the greatest weakness of Protes- 
tantism is the uncertainty of the forgiveness of sins. 
I have often felt the force of this in the conflicts of 
theories upon conversion. Protestants are largely 
in the mist of the mystic theories of the past, in fact 
they believe more in damnation than they do in sal- 
vation — where the Savior says, "he that believeth not 



THE GREAT OON^FLIOT. 275 

shall be damned," they accept it, but when he says, 
" he that believeth and is baptized shall be saved," 
they do not accept that, and the same if we tell sin- 
ners to " repent and be baptized in the name of the 
Lord Jesus Christ for the remission of sins," in fact 
they doubt the positive promises of Jesus and the 
Holy Spirit as to forgiveness, while they accept 
those that teach condemnation of sin. To illustrate : 
In one of the great meetings of Edwin Payson Ham- 
mond, the revivalist, where a large crowd of people 
were gathered, a hundred young men were sitting 
together, when one of them arose and said: "Mr. 
Hammond you have been preaching ' come to Jesus,' 
praying ' come to Jesus,' and singing ' come to Jesus,' 
for a week here and you have never told us how to 
come to Jesus, will you do so ? " 

To which Mr. Hammond responded : " That is 
right and proper, my friend, to ask your question, 
and I will answer it. First, I will tell what is 
not coming to Jesus," and then went on to enumer- 
ate a number of things such as "it is not trusting in 
your own righteousness," "it is not by making your- 
selves better," etc., and closed with these words, " it 
is not my province to tell you how to come to Jesus, 
that is the work of the Holy Spirit, He is the guide 
and teacher in such matters, and in His own time 
and way will make the way known to you, for you 
cannot understand his ways, for 'the wind bloweth 
where it Hsteth, and thou heareth the sound thereof, 
but can'st not tell whence it cometh, and whither it 
goeth, so is every one that is born of the Spirit,' " 



276 THE IOWA PULPIT. 

let us sing " come to Jesus." The young man re- 
sponded : "Well that is as clear as mud," and none 
of the young men became Christians. How could 
they? If Mr. Hammond could not tell them just as 
plainly how to " come to Jesus " as the Apostles did 
it was because he was in the mist and had no busi- 
ness to teach others. The difficulty is this, Mr. 
Hammond did not understand or else does not 
believe the Bible, for if there is any truth plainly 
taught it is how to come to Jesus. I confess I have 
no words to adequately express my abhorrence of 
that system of mysticism that makes the forgive- 
ness of sins or the means of obtaining it a mystery, 
with the "Acts of the Apostles " containing so many 
examples and so much teaching on the subject. In 
every case there we find that the sinners " heard 
the word of the gospel," "believed in Jesua, re- 
pented of their sins and were baptized in the name 
of the Lord Jesus," and accepted the promised for- 
giveness resting on the Divine promise. The Protes- 
tant, who teaches to-day that anything more is 
necessary to make a sinner a Christian than these 
things or any less, does not understand the Scrip- 
tures or else does not believe them. This may sound 
strongly, but the honor of the Divine Word must be 
vindicated. The men who want something beside 
the testimony of the Holy Spirit in its teaching in 
the Divine Word are making more infidels than a 
thousand Ingersolls, for while pretending great 
friendship for the Bible they do not believe it. 
Who ever heard Mr. Hammond, Mr. Moody, or any 



THE GREAT CONFLICT. 377 

of the great representatives of Protestantisin, tell 
sinners who cried out " men and brethren what must 
we do to be saved ? " in the language of the Holy 
Spirit to " repent and be baptized in the name of 
Jesus Christ for the remission of sins, and ye shall 
receive the gift of the Holy Spirit," or who ever heard 
of their telling a man, to " believe on the Lord Jesus 
Christ and thou shalt be saved," and after speaking 
the word of the Lord to him take him " the »ame 
hour of the night and baptize him," or who ever 
heard of their coming to a praying penitent like Saul 
of Tarsus, and saying : "And now why tarriest thou, 
arise and be baptized, and wash away thy sins call- 
ing on the name of the Lord." JSTo one ever heard 
them ? Why ? Because it is too certain and sure, 
and Protestantism is uncertain. They have more 
faith in their own experience than they have in 
Grod's Word. Jesus gave His Apostles a great com- 
mission to evangelize the nations, the Holy Spirit in- 
spired them for the work and until Protestants 
preach the same things and give the same commands, 
the great element of uncertainty must continue to 
be a weakness of the system. 

THE EESULTS OE THE CONFLICT. 

From what has gone before it is easy to see which 
shall triumph, when we see how their weakness may 
be remedied. Can Romanism remedy its weakness ? 
Its weakness lies in its fundamental principle and it 
cannot remedy it. The only remedy is to admit the 
right of private judgment and personal investiga- 



278 THE rOWA PULPIT. 

tion, and if tMs is adopted tlie foundation is 
overthrown and the system totters to its fall. 
Romanism cannot remedy its weakness. 

How is it with infidelity ? As its weakness lies in 
the fact that it makes no provision for man's re- 
ligious nature, the only remedy is to make such pro- 
vision, and that makes a religion a necessity, and 
that destroys its n^ative foundation. And if we 
must have a reMgion that of Jesus is acknowledged 
by all to Tbe ^le best possible, with its pure morality, 
its sinless object of faith, its hope of immortality, its 
love to God and man, it is a religion adapted to the 
race. Even the rationalistic philosopher Renan 
says : " Whatever may be the surprises of the 
future, Jesus will never be surpassed." He calls 
Him the " noble founder," " the corner stone of hu- 
manity," etc. So with IngersoU, who says: "For 
the man Christ I have infinite respect. To that great 
and serene man, I gladly pay — I gladly pay the 
tribute of my admiration and my tears." And so I 
might go down the list. I have not now to do with 
the inconsistency of these men, but only to show 
that from the infidel point of view there is a grandeur 
and beauty in the Christ that commands the respect 
of all men, and if we must have a religion His is the 
best. 

I met once a philosopher, who, recognizing the 
fact that man needs a religion to satisfy his nature, 
was full of a plan to make a new religion, suggest- 
ing that the world needs a " new religion." I stopped 
him in the midst of his address to ask the question : 



THE GREAT CONFLICT. 279 

*' Have you done all there is in the old religion? Do 
you "love the Lord your God with all your heart, 
and soul, and mind, and strength, and your neighhor 
as yourself?" Do you " do to all men as you would 
have them do to you?" Do you "worship the Lord 
your God only and serve Him?" Have you "added to 
your faith courage, knowledge, temperance, patience, 
godliness, brotherly kindness and love ? " Have you 
done all these things ? " He answered, " no I have 
not." "There," I said, "You have said enough, 
when you have accepted and done all that the reli- 
gion of Jesus requires, you can talk about a new 
religion, but until you have, I think you had better 
give up the project." And so I feel to-day, for of all 
the egotistic nonsense of this age, it is to hear men 
talk of a " new " religion, who have never yet prac- 
ticed all there is in the old. Whenever I find a man 
whose life and example are purer and better than 
that of Jesus, I will listen to his theory of a new re- 
ligion ; but until I do, I have no time to waste on 
such insufferable egotism, preposterous presump- 
tion and practical absurdity. Infidelity cannot 
remedy its weakness without destroying itself. 

Can Protestanism remedy its weakness ? It can 
by practically carrying out its own theory that " the 
Bible, and the Bible alone is the religion of Protest- 
ants." If this were done, the unity of the Apostolic 
church, with its certainty of forgiveness of sins, 
would be restored, and its weakness remedied. This 
can only be done by the abolition of human creeds, 
confessions of faith, with all their speculative dog- 



280 THE IOWA PULPIT. 

mas, and effecting a union on the great Divine Con- 
fession of the Apostolic Age, with faith in Jesus and 
submission to his word as the only test of commun- 
ion and fellowship. It is not in harmony with my 
purpose to discuss now the way in which this can be 
done, only to say that I know it is right, scriptural 
and practical, and that it can be done, and that all 
the tendencies of our time are moving in that direc- 
tion. Thousands of Protestants are ready to say to 
the sinner just what the Apostles said, and to 
preach and practice just what the Apostles preached 
and practiced. The union of two Presbyterian 
bodies in Pittsburg in 1870, the Union Services, 
Union Sunday-schools, Young Men's Christian As- 
sociations, and a wide-spread recognition that De- 
nominationalism is in the way of many practical 
reforms are all indications that the people of God 
are moving from the Babylon of confusion back to 
the old paths of Jerusalem, to the unity of the faith. 

CONCLUSION. 

The conflict of these forces is one that will not end 
until one or the other is successful. Either the prin- 
ciple of Romanism, whose essential principle has 
the element of tyranny in it, or infidelity, whose 
essential principle has the element of anarchy in it, 
or Protestantism, whose essential principle is that 
of liberty with the safeguards of law and love, must 
assume and hold the supremacy in America. 
Between the Scylla of tyranny and the Charybdis 
of anarchy, flows the smooth stream of liberty, law, 



THE GREAT CONFLICT. 281 

and love. Let us pray that our grand sMp of state 
may avoid the rocks and sail down the old stream. 
In order to do this those who love God, and His 
Book, as the Divine Chart, mnst nnite together in 
one body under the banner of Jesus, the Christ, not 
to persecute, but to preach, not to reproach, but to 
pray, not to speculate, but to practice, not to fear, 
but to live and love one another. Infidelity is really 
helpless while it is boastful. It has nothing to sub- 
stitute for religion, nothing that will dignify human 
existence, nothing that will lighten the burden of 
the toiler, nothing that will curb the baser passions, 
nothing that will glorify the home, nothing that will 
comfort the dying, nothing that will make a founda- 
tion on which faith, and hope, and love, may build, 
or place a ladder to reach the skies. I have no fear 
of infidelity, while I would not despise or under- 
estimate its strength, its weakness is so great that it 
can only walk by the aid of the staff it has stolen 
from Divine revelation. With Romanism we have 
most to fear. Holding so much of truth, organized 
for aggressive work, strong in its unity and certainty, 
its cardinal principle is its only weakness. It is not 
impossible for Romanism to remedy her weakness, 
but if she does, she ceases to be Romanism. If she 
would throw off the accumulated traditions of the 
centuries, and return the keys to Peter to whom the 
Savior gave them, she might do a grand work for 
the world. But standing as she does to-day encased 
in tradition, intolerant of differences of opinion, 
throwing anathemas at the head of men, opinionated 



THE IOWA PULPIT. 

in the infallibility of her mediaeval theology, and de- 
termined in her opposition to free investigation her 
ultimate overthrow or reform from these errors is as 
certain to come as the years and centuries move for- 
ward with the car of progress. 

Under the reign of the Christ, put of all the con- 
flict, will come the day, when Grod the Almighty 
shall be the Father and friend of man instead of a 
tyrannical despot, when liberty and love shall rule, 
not tyranny or anarchy, and out of all the conflict 
will come at last the vindication of the ways of Grod 
to man. Out of the darkness shall come light, out 
of weakness shall come strength, out of sorrow shall 
come forth joy, out of imperfection shall come per- 
fection, and the Divine declaration, "All things 
shall work for good to them that love God, to 
them who are the called according to His purpose." 

All things shall work for good, 

To those who love the Lord^ 
A.nd in a contrite prayerful mood 

Obey His holy word. 

All things shall work for good, 

To those who heed the call, 
With God's great purpose understood 

Crown Jesus Lord of all. 

All things shall work for good, 

Yes, all things here below, 
E'en sorrow rightly understood 

May good not evil show. 

All things shall work for good, 

A precious promise given. 
To feast our souls -with richest food 

That God extends from heaven. 




ALLEN HICKEY. 



ALLElSr HICKEY. 




>LLEN HICKEY, fourth son of William and Sarah 
Hickey, was born in Licking County, Ohio, December 
15, 1826. His parents came from Virginia to Ohio in 
1816. His father was of Irish and his mother of Ger- 
man descent. In his boyhood he worked on the farm, 
attending the common school during the winter 
months. When he was nineteen years old he began 
teaching in a district school. Has taught twelve winters. 
Was married to Miss Julia A. Bell in April, 1851, and settled on 
a farm in his native county. Was baptized at the Bell church 
in October, 1854, by David G. Mitchell. Eemoved the same 
fall to Iowa ; stopped in Delaware County until the spring of 
1856, when he went to Mineral Ridge in Boone County, where 
he lived five years. While in Boone County he farmed, taught 
school, and worked the greater part of one year as fireman and 
engineer in a steam saw mill of which he was part owner. 

In 1858, about a dozen disciples living at Mineral Ridge began 
meetings for prayer and exhortation. Bro. Hickey soon be- 
came their chief speaker. In December, 1859, he made his first 
appointment to preach at the house of Joseph Harvey near 
Boonsboro. In the spring of 1860, Bro. Abram Williams came 
from Wisconsin to Iowa, and made his home for a year with 
Bro. Hickey. Bro. Williams preached for little groups of 
brethren in Boone, Hamilton, and Story counties. Bro. Hickey 
went with him sometimes and helped in the preaching, and oc- 
casionally made appointments of his own at school houses and 

2S3 



384 THE IOWA PULPIT. 

at the homes of brethren. In May, 1861, he removed to Story 
City and engaged in regular preaching there, and at New Phila- 
delphia (now Ontario), Franklin school house, and Prime 
school house, all in Story County. Was ordained in June, 
same year, at Story City, Abram Williams and Dr. Jessup offici- 
ating. In May, 1862, he went to Galesburg in Jasper County. 
Worked at Galesburg, Clear Creek, Newton, and other points 
in that county, until May, 1865, when he went to New Phila- 
delphia, preaching there, and at Pleasant Grove, and other 
places in Story County. During 1866-7 he preached once or 
twice a month at Elkhart (Cory Grove) in Polk County. There 
were eighty-three added at a meeting there in March, 1867. In 
the fall of 1867, he removed to Oskaloosa. 

His connection with The Evangelist began January, 1868. He 
entered into partnership with Prof. G. T. Carpenter in editing 
and publishing the paper which was then a thirty-two page 
monthly pamphlet. At the middle of the year he became sole 
proprietor and editor in consequence of the withdrawal of Prof. 
Carpenter. The paper had then five hundred subscribers. 

In the spring of 1868, he was employed to preach for the 
church in Oskaloosa, but in September he resigned in favor of 
Prof. B. W. Johnson in order to secure him as president of the 
college. Bro. Hickey spent his time preaching at Eddyville, 
holding protracted naeetings, and keeping up The Evangelist, 
until April, 1869, when he went to Adel, and worked there, and 
at De Soto. At the latter place he held the first protracted 
meeting of the Christian Church in June, same year, at which 
there were more than twenty baptized. Finding Adel an in- 
convenient place for publishing the paper he returned to Oska- 
loosa in October, and the first of January, 1870, changed The 
Evangelist to a bi-weekly, newspaper form. He was editor, 
proof-reader, book-keeper, and with the assistance of his girls 
did the folding and mailing. He preached every Lord's day at 
Eddyville. 

At the close of the year, 1870, The Evangelist had a subscrip- 
tion list of more than seventeen hundred. He then went into 
partnership with some other parties, and the company bought 
printing material and published the paper weekly from the 
beginning of 1871. At the end of the year, although the circu- 



ALLEN HICKEY. 285 

lation had reached twenty-seven hundred, Bro. Hickey quit the 
publishing business, with a thousand dollars less in his little 
treasury than at the beginning of the year. 

During 1871, he preached at Bluff Creek and Fairfield on Lord's 
days. From January, 1872, he spent his whole time at Fairfield 
until October, 1874, when he went to Marshall County, and 
preached at Albion, Liscomb, Bethel, Clemens Grove, Illinois 
Grove. Bangor, Union and Marietta. He then worked at Albia 
from November, 1875, until February, 1878, at Adel from February 
to November, 1878, at Knoxville from November, 1878, to May, 
1881, at Madison half time 1881-3, at Montezuma half time from 
October, 1881, to December, 1883, and is now living at North 
English, preaching there and at Millersburg and White Pigeon. 
He has generally during his ministry preached three times on 
Lord's days, usually riding out in the afternoon to school houses 
or country meeting houses. 

He has met with fair success in nearly all the fields where he 
has worked. A considerable number of churches have grown 
up at places where he began the work. Has held many suc- 
cessful, and some unsuccessful, protracted meetings. Since 
May, 1861, he has baptized more than a thousand persons. 
He has debated with Methodists, Spiritualists, Seventh Day 
Adventists, Universalists and Christadelphians. In this field 
he has won the confidence of his friends and the respect of his 
opponents. 

At the Des Moines meeting in 1869, he was chosen president 
of the first State Board under our present State organization, 
and was re-elected the following year at the Marion meeting. 
He has within the last two years been a co-worker with Bro. 
McConnell in organizing the Northeast Iowa Christian Con- 
vention. He has always been active in the Sunday-school 
work. Has never been out of employment a month at a time; 
has never sought exalted positions or easy places. 

In person he is five feet ten inches high, weighs a hundred 
and sixty pounds, well proportioned, of light complexion, and 
is in the full strength and vigor of manhood. He is a diligent 
student, and in practical scholarship is the peer of those who 
had far better advantages. His preaching is plain, practical, 
and forcible. His sermons are easily understood, abounding 



286 THE IOWA P.ULPIT. 

in Scripture illustrations, and thoroughly his own. He speaks 
easily, fluently, earnestly — often in terrible earnestness. He 
rebukes sin fearlessly, but is kind and sympathetic ; hates all 
sham and pretense; never uses high-sounding words, and but 
seldom indulges in wit. He is warm in his friendships, and 
confiding to a fault. He is very devotional, and is a child-like 
believer in special providence and the indwelling of the Holy 
Spirit. 



THE MTREOE. 



BY ALLE]^ HICKEY 




For if any one is a hearer of the word, and not a doer, he is 
like unto a man beholding his natural face in a mirror. — James 
1 : 23, Ke vised Version. 

1^ every house, whether it is the home ot the 
rich or the poor, the plain or the fashionable, 
there is a mirror. Large or small, old or 
new, cheap or costly, whole or broken, there 
is a mirror. It is used by everybody, by the 
old and the young, by the handsome and the homely, 
by the verdant and the venerable, by the little miss, 
the maid, and the matron. It is used every day, and 
on Sunday more than any other day in the week. It 
is never dimmed by dust or cobwebs. There are im- 
perfect mirrors that magnify or lessen or distort the 
face ; and there are perfect mirrors that reflect a true 
likeness in size, form, and color. 

There is nothing wrong in having a looking-glass, 
a perfect one, and there is nothing wrong in using it. 
We look into the glass to behold our " natural face," 
to see whether it is clean or dirty, and to see what 
we need to " put off " or " put on." It gives one a 

287 



288 THE IOWA PULPIT. 

truer picture of Mmself than a photograph or a tin- 
type. It tells one the truth about himself more ac- 
curately than he could obtain it from his most 
intimate friend. 

We are not satisfied with seeing our own " natural 
face " and that of our fellow men ; we would see 
man's heart, his thoughts, his motives, his real life 
and character. We want a knowledge of human 
nature. The knowledge we gain by the most care- 
ful observation is partial and unsatisfying. We 
look into uninspired history and biography, and we 
discover that they are imperfect mirrors. If the 
picture we see there has been drawn by a friend, it 
is too large and too fair. The subject is eulogized 
for his goodness, his greatness is extolled ; his faults 
are hidden if possible, and if they cannot be con- 
cealed there is an apology for them. The altogether 
perfect man which some of us, in our boyhood, saw 
in Weems's Life of Washington, was not the real 
George Washington, for even he had some faults. 
If the picture is by the hand of an enemy, it is too 
small and too dark. In Lamar tine's Life of Crom- 
well we do not see the real Oliver Cromwell ; we see 
a fanatic and a hypocrite, with a hundred fold more 
blemishes in his character than there were warts on 
his face. If we look into works of fiction we see 
unreal men and women. 

There is One Book that gives us the knowledge of 
God, and the knowledge of man; of God in His 
perfect attributes of power, truth, justice, holiness, 
mercy and love ; and of man as he is, even as God 



THE MIRROR. 289 

sees Mm and presents him to us. The Bible is the 
true mirror of humanity. Here man is pictured no 
greater, no less, no better, no worse, than he is. 
Here he is mirrored in his sins — in his blackness and 
pollution, without concealment and without excuse. 
Here God unveils man's very heart, and lets us look 
into its hidden treasures of sin — ^its " evil thoughts, 
adulteries, fornications, murders, thefts, covetous- 
ness, wickedness, deceit, lasciviousness, envy, blas- 
phemy, pride, foolishness." There are dark pages 
in the Bible ; they must be there to portray man in 
his worst state. There we see the sins of Noah, and 
Lot, and David, and Solomon, and of Peter and Saul 
of Tarsus. It tells the whole truth, it screens none. 
I saw an infidel, in a debate, hold up a Bible and 
offer ten dollars to any man who would come up on 
the rostrum, and read a few passages which he (the 
infidel) would select. Of course no one came. That 
was evidence to Bible-haters that the Bible is a bad 
book, not fit to be read before such decent people 
as they are. Well, there are in the Bible hideous 
pictures of sin, upon which we look with shudder- 
ing, and from which we shrink with horror. They 
are there simply because the Bible tells the plain 
truth about man in his sins. They are evidences 
of the truth of the Bible. Unlike other books the 
Bible also tells the good deeds of men — of Joseph, 
Moses, Paul, Barnabas — without one word of praise. 
If uninspired men wrote the Bible, we wonder why 
uninspired men do not write another book like it. 
The Bible is the only book that gives us the whole 

19 



290 THE IOWA PULPIT. 

range of humanity from the vilest depths of sin to 
the heavenly heights of purity and Godlikeness. 
In it we see man reeking in the corruption of sin ; 
and in it we see man redeemed, sanctified, exalted, 
meet for the inheritance of the saints in light. The 
Bihle stands alone as the impartial and complete 
mirror of humanity. 

The word of God is the true mirror in which every 
man may see himself. The individual, personal use 
of the mirror concerns each one more than it does 
to look in at others. How shall one learn the truth 
about himself? Shall he ask his friend? His friend 
may be too friendly to tell him all the truth he needs 
to know. Shall he ask his enemy? He might tell 
him truth that he would not want to hear. The per- 
fect mirror, God's word, will give each one true self- 
knowledge — the exact, although severe, truth which 
he can get fully nowhere else. Here every man may 
see himself as he is, at his best or his worst — his 
feelings, motives, actions — ^not as men see him, but 
as the Searcher of hearts would have him see him- 
self. 

It happens sometimes that a man does not at once 
know himself in a true looking-glass. I heard of a 
friend who, while in our capital city attending a 
state fair, happened to look into a full-length mirror, 
and exclaimed, " Why ! are you here too, Oliver ? " 
He thought he saw his brother. It is possible for a 
man to need a better acquaintance with himself be- 
fore he can distinguish himself from his brother, 
when he sees himself in the mirror of divine truth. 



THE MIRROR. 291 

He may not recognize that picture of covetousness, 
pride, hypocrisy, as tlie faithful reflection of him- 
self. 

The mirror does not profit the blind man ; and to 
nothing else is man so wilfully and persistently blind 
as he is to the truth in regard to himself. He closes 
his eyes rather than see himself in the light of God's 
truth. Only when he is willing to see himself a sin- 
ner can he enter upon the pathway that is lighted 
by the truth from heaven. 

The mirror is honest and frank ; it will tell us the 
truth about ourselves without equivocation, flattery, 
or mental reservation. But we must face it squarely, 
and look into it without dodging. A man may be 
tempted to stand just a little to one side, and look 
in at such an angle that he will not see himself, but 
will see his brother ; while his brother may also look 
in at a like angle, and neither one will see himself. 
Each one will stand viewing his brother and Ms 
brother's faults. Do we look into the Scriptures to 
see ourselves, or to see other people ? To look at 
one's self may be profitable, even if it is not flatter- 
ing. 

The mirror, especially the Bible mirror, is highly 
practical, We must " look into " it, not once for all, 
but we must " continue therein ; " we must not only 
continue to look, but we must " do ; " nor must we 
think to finish our doing at one effort — we must con- 
tinue to " do." The looking is vain if it is not fol- 
lowed by the doing. K we look at ourselves in this 
mirror in this first chapter of James, twenty-first 



292 . THE IOWA PULPIT. 

verse, we may see '*' filtMness," and what to " do " 
with it. " Put away all filthiness," of thought, and 
word, and deed. Continuing to look we may see 
" overflowing of wickedness " — in the margin " mal- 
ice," which exists in the heart and overflows in mal- 
icious words and actions. Better not be in haste to 
" go away " from the glass ; there may he something 
for us to "put away;" there may be something in 
"the implanted word" for us to "receive" instead 
of filthiness and malice. If we do not put away, and 
receive, as we are taught, the word will not " save 
our souls " from all filthiness and overflowing of 
wickedness. 

Let us look at ourselves in the mirror at Col. 8 : 
8-10. " But now put ye also away all these ; anger, 
wrath, malice, railing, shameful speech out of your 
mouth ; lie not one to another, seeing ye have put 
ofl" the old man with his doings, and have put on the 
new man which is being renewed unto knowledge 
after the image of Him that created him." Standing 
before the mirror at this chapter, and Eph. 4 : 21-32, 
and many like passages, and looking upon our own 
lips, and into our own hearts, do we find them clean ? 
Anything to be " put off" ? " Is there any lack in our 
spiritual adorning ? Anything to be " put on ? " 
" Put on therefore as God's elect, holy and beloved, 
a heart of compassion, kindness, humility, meek- 
ness, long suffering, forbearing one another, and for- 
giving each other, if any man have a complaint 
against any ; even as the Lord forgave you, so also 
do ye : and above all these things put on love, which 



THE MIRROR. 293 

is tlie bond of perfectness." How shall we deal witli 
God's mirror, and with, ourselves in the use of it ? 
Shall we continue to look until we know ourselves, 
as we can know by no other means ? Shall you, shall 
I, be " a hearer that forgetteth," or " a doer that 
worketh ? " 

This divine mirror has a transforming power on 
the heart and life of every one that diligently uses 
it. In it there is mirrored to us the " glory of God in 
the face of Jesus Christ." ''But we all with unveiled 
face beholding as in a mirror the glory of the Lord, 
are transformed into the same image from glory to 
glory " — from glory into glory — " even as from the 
Lord the Spirit." (2 Cor. 3:18.) We behold the 
pure, loving, exalted character of Jesus — " the glory 
of the Lord." We look, we wonder, we adore, we 
love. We desire to put away from our hearts and 
our lives everything that is unlike Him. We strive, 
we pray, that we may be transformed into His im- 
age in love, and righteousness, and holiness of truth. 
How blessed shall we be in our " doing " when we 
shall, purify ourselves even as he is pure. that 
we may by the prayerful use of the mirror, and by 
the indwelling of the Holy Spirit, be prepared for 
the presence of the Lamb of God, and the society of 
His ransomed and purified and glorified ones — for 
the holiness and happiness of heaven. 




L. C. WILSON. 



I 



L. 0. WILSON. 




'HE subject of this sketch, Louis Charles "Wilson, was 
born in Fayette County, Indiana, October 20, 1837. In 
early youth his parents were poor, his father earning 
the living for himself and family, at farming and 
wagon making. Louis received such learning as the 
common school afforded, and in early manhood taught 
school during the winter months, and labored during the sum- 
mer. 

About the age of eighteen he obeyed the gospel under the 
preaching of S. K. Hoshour, at Benton ville, Indiana, his father 
being baptized at the same time. His mother was a member of 
the Methodist Episcopal church. He was married to Miss 
Sarah W. Treadway, daughter of Judge Treadway, of Benton- 
ville, Indiana, December 29, 1859. 

The following spring he moved to Fairview, Indiana, and fol- 
lowed farming until the war broke out, when he enlisted in the 
Third Indiana Cavalry, and was First Lieutenant, Quarter- 
master and Ordinance officer, operating with the Army of the 
Potomac. Was in the battles of South Mountain, Antietam, 
Chancellorsville, Fredericksburg and Gettysburg ; and passed 
through the Wilderness with Grant. He was also in the famous 
Wilson raid in the rear of Richmond. Was a prisoner in Libby 
prison and on Belle Island, and after more than three years 
hard service returned home. 

In the spring of 1865, he sold his farm and moved to Dublin, 
Wayne County, Indiana, and engaged in the mercantile busi- 
ness. In this he failed. And, prompted by a desire of long 
standing to preach, in the autumn of 1871 he removed to Iowa 
City, Iowa. A stranger in a strange land. He sought for 
places to preach, believing that the best way to begin preach- 

295 



THE IOWA PULPIT. 

ing was to begin. He found warm friends in the persons of 
John Hay, then State Evangelist, and J. Mad. Williams, pastor 
of the church. 

His first preaching was at Solon, fifteen miles from his home 
whither he went on foot, to and from his appointments. 

In the spring of 1872, he removed to Brighton, Iowa, preach- 
ing there part of his time for nine consecutive years ; and at 
the same time preaching part of the time at Pleasant Hill 
church, Columbus City, La Claire, and was district evangelist 
in the Southeast District of the State. In all these fields his 
labors have been successful, and hundreds of friends remember 
him kindly to this day. 

In the autumn of 1881, he temporarily abandoned the work 
and went to Irvington, Indiana, to school his children; but 
clafms still to be an Iowa preacher. 

He has attended one year himself, taking the Bible course, 
and is now superintendent of the Dormitory and Janitor of the 
University, besides preaching every Lord's day at convenient 
places, where it will not interfere with the purposes of his 
sojourn in the State. 

In personal appearance Bro. Wilson is about five feet six 
inches in height, and weighs about 135 pounds. Light brown 
hair, blue eyes and prominent forehead. In the pulpit he is 
earnest, almost vehement sometimes ; and gives evidence that 
he has been studying hard, the theme he is discussing. 

He is energetic, industrious, companionable, cheerful and 
healthy. Every ready to do his part in any undertaking for the 
public good. 



"WHAT THINK YOU OF CHRISTY 
WHOSE SON IS HE?" 



VIEWED FROM A SECULAR STANDPOINT. 



BY L. C. WILSON. 




ESTTEODUCTION. 

OB demands of every intelligent creature, a 
S thoughtful answer to the questions under 
consideration. 



The importance of a correct answer to the 
above inquiries, may be measured by the 
pains our Heavenly Father has taken to furnish His 
creatures with all-sufficient testimony, to enable 
them to come to a safe conclusion respecting these 
interesting interrogatories. 

The evidence is aU that could be demanded, or, it 
is not. 

If, upon a careful and honest investigation, the 
evidence is found incomplete, then, man is not re- 
sponsible, if he lacks faith. 

If God's revelation is able to convince, then man 

is responsible. 

297 



298 THE IOWA PULPIT. 

The Christian accepts the Bible account of the 
wonderful life of Jesus, and says, it is enough to 
convince every man, that Jesus is the Christ, the Son 
of the living God. 

It is believed there are many honest and fair- 
minded persons, called Infidels^ or Skeptics^ who 
say it is not enough. 

It is this honest doubter, that I crave for my audi- 
ence, while one more humble effort is made to show 
him the Messiah. 

Divine aid is asked for, a patient hearing desired. 

For the present, we have no use for the Bible. 
Would that the reader could forget that he ever saw 
a Bible. 

Fain would I blot from his memory every utter- 
ance of the Sacred Word. 

So far as our present purpose is concerned, the 
infidel may close the Bible and seal it up. This is 
gratuitous, but the privilege is granted. 

Of course it was the friends of Jesus who wrote 
His life ; but are not friends as apt to tell the truth 
as enemies. 

Who knows the character of a man better than 
his most intimate friends. 

Shall a man's testimony be impeached because he 
is your bosom companion ? 

Were you on trial for your life, you would feel 
just indignation if your personal friends were ruled 
out of court, and only your enemies allowed to 
testify. 



WHAT THINK YOU OF CHRIST? 299 

But as tlie doubting reader is to Ibe Judge and 
Jury in this trial, we move to strike out the tes- 
timony of friends, and examine only such witnesses 
as can have no interest in the case. We will rest 
the case in hand, with the enemies of Jesus, Pro- 
fane History, and with the doubter Mmself, 

Rel3n.ng, then, upon what we can see, and know, 
we ask — was Jesus a man only ? or, was He God in 
man? 

FIRST ARGUMENT 

Upon the Tiypothesis that Jesus was a man^ only^ 
it is wonderful that He was ever heard of after 
His death. 

He was born of obscure parentage, and under 
very embarrassing circumstances. There were but 
few books in the world, and hard to be obtained — 
hence but little enlightenment. Cruelty and bar- 
barism prevailed. Human life was a cheap com- 
modity. The physical was cultivated at the neglect 
of the mental. The moral and spiritual man was 
not known. Nations lived by conquest, their motto 
being — " Might makes right." His own kindred re- 
jected Him. 

Nothing surrounded His advent into the world 
that gave Him character or funished Him position. 
He nestled among the vine clad hills of Judea as a 
Jewish peasant boy. 

We must wake the painful silence of the rocks 
and hills of Palestine, or we shall never know the 
history of His early life. 



300 THE IOWA PULPIT. 

Thirty years of His life have passed away, and He 
steps upon the stage of action a stranger. 

If He was only a man, then there are thousands 
of men to-day who have the advantage of Him. 

A large number of persons could be named who 
are older than Jesus was, and have preached more 
sermons, have more money, have a wider reputation, 
and are surrounded by the accumulated advantages 
and resources of eighteen centuries of unprecedented 
progress. 

Will these men, with all their advantages and 
living in the golden age of the world, create such a 
commotion as Jesus did ? When they do it will be 
time for our faith to falter. 

The enemies of Jesus and Profane History say 
He was crucified. 

What for ? For treason against the Roman gov- 
ernment, and for blasphemy — in that He said He 
was the Son of God. 

Did He tell the truth? That's the 'question we 
started with, let us proceed. If He was simply a 
man, dying as a malefactor wh}^ did not His name 
die when His body was laid in the grave ? or rather 
why did it live and gather new life ? 

He was discussed more after His death than be- 
fore. 

It was not until after His ignominius death, that 
He was known. 

Why did His influence deepen and widen, until 
eighteen centuries with their myriads of throbbing 
human lives have climbed the hiU and gone to rest 



WHAT THINK YOU OF CHEIST ? 301 

on the other side, and still His influence knows no 
bounds ? 

Why is He preached more and loved more to-day 
than ever before. 

Friendly reader, if He was only a man, how will 
you account for this ? 

Julius Caesar was a general, a statesman, a law- 
giver, an orator, a mathematician, an historian, an 
architect, and so pre-eminent was he in all these 
that Shakespeare says : " he was the foremost man 
of all the world." 

Julius Caesar died, and his life as compared with 
Jesus is forgotten. 

Nobody worships him to-day. ISTone sing his 
praises. All, all are willing to let him sleep on in 
the grave where the Roman has laid him. 

Augustus Caesar, Alexander, Philip of Macedon, 
and Queen Dido, built kingdoms, tore down empires, 
erected monuments and mighty cities, but they have 
been sleeping in the dust for thousands of years, 
and are only remembered as we turn the musty 
pages of ancient history. JSTo thing else visible re- 
minds us that such persons ever lived. 

You can scarcely lift your eyes in any direction 
that the church spire does not meet your gaze ; and 
when you ask, what it is, the answer is, Jesus ! 

See yon cloud of Sunday-school scholars. It is 
Jesus of ISTazareth passing by. 

In a few days after the death of Jesus, Jerusalem 
trembled, throbbed and thrilled at the bare mention 
of His name. 



302 THE IOWA PULPIT. 

It was said He was alive. It was to the interest 
of Roman and Jew to stop the report. For if He 
was alive again He was what He said He was, the 
Son of God, and His murderers must stand con- 
demned before the world. 

Need there be any excitement if He is still in the 
grave? None whatever. It is the Roman power 
and the Jewish hate on the one side, and a few timid 
disciples on the other. 

If Jesus is in the grave, none knew it better than 
the centurion and his hundred men. 

How do matters stand at this interesting junc- 
ture? 

The unarmed disciples of Jesus, few and scattered 
are charging the authorities with murdering an in- 
nocent man, and they say He is alive again, risen 
from the dead. 

A serious charge, a marvelous tale. 

Why did not the Roman power then and there 
put this matter at rest forever, and beyond the pos- 
sibility of a lingering doubt ? 

The army was at their command, their accusers 
were seen every day, the grave of Jesus joined hard 
by the city walls. The Jews were full of hate 
towards His followers, and the heathen had no love 
for them. 

Why did not the authorities arrest these disturb- 
ers of the peace, take them to the grave of the de- 
spised Nazarene, and say to them — ''here is the 
place where we laid him, as ye yourselves also 
know ; and for fear you would steal Him away and 



WHAT THINK YOU OF CHRIST? 303 

bring His blood upon us, we placed this stone at the 
entrance of the tomb and aflBixed thereto the great 
seal of Eome. See ! It is unbroken still and this is 
the fifth day. We will break the seal and roll the 
stone away. 'Tis done. 

Soldiers, bring forth the body. See those features 
and the nail prints in His hands and feet ? 

" Others might have the same marks " says a 
disciple. 

"Then," says the Centurion, "behold the spear 
wound, and the marks where the crown of thorns 
rested, and remember that no crucified one was ever 
pierced before, no criminal ever thus crowned before. 
These, sirs, are unmistakable marks. And now if 
you rebels do not cease the cry, he is risen, he is 
risen, we will crucify the last one of you." 

Why did they not do this ? 

Herod would have been justified in pursuing such 
a course ; for if Jesus had been found in the grave 
it would have proven Him a deceiver and a liar, for 
He said He would rise; a robber, for He had be- 
trayed men from their business with no prospect of 
remuneration ; a traitor to His country and people, 
for He sounded the rallying cry that gathered His 
friends around Him, and inspired them to follow 
His banner, all of which was against the peace and 
safety of the Roman government, and made war 
upon the Jewish religion as well. 

Again, I ask, why did not Rome bring forth tke 
body? 



304 THE IOWA PULPIT. 

Do 70U say, " the disciples stole Him away wMle 
the guards were asleep." 

Rome's mailed legions never slept on guard. But 
if they had? The disciples themselves did not be- 
lieve He would rise. They too, were infidels. They 
could have no interest in stealing His body away ; 
for had they understood His mission and believed in 
His resurrection, they could not have proved it with 
a score of dead Christs. 

Away forever with such absurdities. The third 
time I ask, why did not His enemies roll away the 
stone and bring forth the body ? 

In view of all the circumstances but one answer 
can be given. 

It was not tJiere. 

He had said, " I am the Christ ;" and this utter- 
ance began to assume such proportions that it could 
not be crushed. It seemed to contain a divine im- 
pulse that swept it out into the ocean of human 
life, like the divine bark before the tornado. 

If His statement was untrue, would it not have 
fallen by its own weight ? 

If untrue, there could be no proof of its truthful- 
ness. 

Could such a statement live and flourish for ages, 
having no foundation in fact? "Some years ago 
men resolved to build a great ship that would plow 
through any wave without rocking, and they built 
the Great Eastern." *' The greatest engineer of the 
day said it could not be done." 

" As the proud ship pushed away from the dock, 
on her trial trip, he watched her intently." 



WHAT THINK YOU OF CHRIST? 305 

Presently, with a burst of joy, he exclaimed, 
"Thank God she rocks." 

He knew that when God's strong finger wonld 
touch her fore and aft, that her mighty beams would 
snap, and her giant hull groan like some dying- 
monster. 

So of the declaration — " God has made that same 
Jesus whom ye crucified, both Lord and Christ." — If 
untrue, it contained the elements of self-destruction. 

Had it been a human utterance, it would long since 
have gone to pieces upon God's surging ocean of 
human life. 

Upon the hypothesis that Jesus was man only, 
how will you account for the nameless things con= 
nected with His life? 

How did this Jewish peasant organize and set on 
foot a resolution that has swept down across the 
ages, swaying multitudes as the cyclone sways the 
forest ; uprooting long-established customs, banish- 
ing old forms of religion and changing the juris- 
prudence of the entire civilized world ? 

Jesus never wrote books, He did not study books ; 
yet in spite of this acknowledged truth, Joseph Er- 
nest Renan, the great French Infidel, says in his 
"Life of Jesus," "The Sermon on the Mount will 
never be surpassed." " The foundation of the true 
religion is indeed His (Jesus') work." 

If Jesus was man only, how did He accomplish 
such important and lasting changes, many of them 
loe'.^g wrought out by His disciples after His death ? 

20 



306 THE IOWA PULPIT. 

SEco:^^D aegument. 

Jesus Tiad no wealtJi or position. 

Men of wealth and position may, and often do, at- 
tain to high renown. Even then, it is a hard earned 
prize. The life of Jesns, until thirty years of age, 
was, as the world looked upon it, a perfect blank. 
No wealth, no military, political, social or religious 
position ; yet in three years he had caused the world 
to change front, and it has been marching that way 
ever since." 

And what is stranger still, when we take into ac- 
count the state of society in His day, the only instru- 
ment He used was moral power. He sought to 
coerce no man. He bought none. It was not policy 
with Him, but principle. He made no effort to ride 
into favor upon the popular current, but was always 
in the minority. This arrayed against Him the 
prejudice and hate of a brutish people. He made 
war, as the Jews saw it, upon the time-honored and 
heaven-ordained Jewish religion, by proclaiming 
that its end was nigh at hand. 

He was an iconoclast, and for this cause was con- 
temned by the Pagan world. Weighed down by 
all these embarrassments. He began His public ca- 
reer. More auspicious circumstances have smiled 
upon thousands of nien, yet Jesus has not a peer 
among them. 

"In the cemetery in Richmond, Virginia, the re- 
mains of two Presidents lie buried. Virginia's pride 
has erected a small granite column over one, the 



WHAT THINK YOU OF CHRIST? 307 

other has not so much as a board with name penciled 
thereon." A President of the United States forgot- 
ten. At his will armies could be created and 
equipped for war. The 'Na>vj could be sent out upon 
the high seas. The Treasury was at his command. 
Forty millions of people bowed to his mandate and 
thought it an honor to do his bidding. The Presi- 
dent died and is forgotten. Jesus died, but lives 
again in spite of the world, the flesh and the de- 
mons. Do what you will, my doubting friend, you 
cannot ignore Him. Every church house is a monu- 
ment of His memory His influence is felt in every 
jail and penitentiary ; in every alms-house and asy- 
lum ; in every orphans' home and reform school. 

You see and enjoy the sweet and gentle influence 
of His life in your own home. You are indebted to 
Him for the Christian mother who gave you birth ; 
whose sweet voice in the hush of night, breathed into 
your young life and taught you to repeat the sacred 

words— 

"Now I lay me down to sleep." 

You would not forget them if you could ; and you 
are indebted to Him for this goodness of your own 
heart. 

Again : The world has given us great scholars, 
politicians, historians, men of military prowess ; but 
it required a long life and patient application to 
make them. 

They had the learning and experience of the world 
to begin with. In this way and this only, they were 
able to create eventful lives. 



308 THE IOWA PULPIT. 

Jesus created a life witli notMng to "begin with ; 
the most wonderfal life on record. A life that is 
woven into and has become an essential part of the 
life of every kindred, nation, tribe and tongue. 

In view of the fact that Jesus had no wealth or 
position, and upon the supposition that He was man 
only, environed by all the hinderances of greatness 
that any age of semi-civilization could produce, how 
will you account for His present standing before the 
world ? 

What think you of Christ f 

THIED AEGUMENT. 

Ohrisfs government or Idngdom. 

Every person who has few or many followers, may 
in truth, be said to have some kind of a government. 

Aided by history, let us study this point briefly. 

Tacitus was a Roman historian, born about A. D. 
59. He gives us an account of the burning of 
Rome by Nero, and says, " Nero charged the crime 
upon the Christians." In his history we learn that 
there was such a person as Christ ; and that the 
Christians derived their name from Him. That He 
was put to death by Pilate. 

Gibbon admits that this testimony must be re- 
ceived. 

Pliny was governor of Pontus and Bithynia, and 
a cotemporary of Tacitus. He wrote a letter to the 
Emperor Trajan concerning the persecution of Chris- 
tians, from which we glean the following. 



WHAT THINK YOU OF CHRIST? 809 

" They " (Christians) " were wont to meet together 
on a stated day before it was light, and sing among 
themselves, alternately, a hymn to Christ, as God, 
and hind themselves by an oath, not to the commis- 
sion of any wickedness, but not to be guilty of theft, 
or robbery, or adultery, never to falsify their word, 
nor to deny a pledge committed to them when called 
upon to return it." 

Again: "For it has appeared to me a matter 
highly deserving consideration, especially on ac- 
count of the great number of persons who are in 
danger of suffering ; for many of all ages, and of 
every rank, of both sexes likewise, are accused and 
will be accused." 

Suetonius, a Roman historian born about A. D. 
70, in his life of the Emperor Claudius who reigned 
from A. D, 41 to 54, says that " Claudius banished 
the Jews from Rome — who were continually making 
disturbances, Christus — a well-known heathen 
name for Christ — being their leader." 

Renan, in his life of Christ, makes frequent men- 
tion of the disciples, Christ's church or kingdom, and 
of the superiority of his work over every other Re- 
former. 

We learn from these enemies of Jesus that His 
work was good, for His disciples pledged themselves 
to do no evil. That He was worshiped as one divine. 
That great numbers had been gathered into His 
church, and that He had a goTjernment^ ot kingdom, 
called the church. 



310 THE IOWA PULPIT. 

It is admitted by ttie enemies of Jesus tliat He 
founded a government, yet they claim He was only 
a good man. 

They tell us His government was most bitterly 
persecuted. That it was hated by every nation. 
But they failed to tell us why the heathen powers 
did not blot it out of existence. Certainly they were 
not wanting in desire ; neither did they lack power ; 
for Rome's legions rendezvoused in every nation 
under heaven. 

Empire after Empire had been swallowed up b}^ 
her. Her scepter was as long as the world was wide. 
She had arisen to the zenith of her glory. Tired of 
killing. Sick of shedding blood. The world was at 
peace 

Just at this time a stranger attracts the attention of 
the world. He is young, and not well enough known 
to have a reputation. 

No army wheels into line at His command. No 
sword leaps from its scabbard at His bidding. No 
treasury door opens at His word. His followers are 
a few feeble fishermen, without a name and without 
influence. 

He is disowned by His own kinsmen. Thus He 
appears — unheralded, in that day, save by him who 
wore a leather girdle. 

Unarmed, unbidden, and un welcomed. And what 
are among His first words : 

"I am going to be King of kings and Lord of 
lords." Yerily, He talks like a man. 



WHAT THINK YOU OF CHRIST? 311 

Think of the presumption of a young man who 
could make such a l)oast. It is no wonder they 
said, "He hath a demon." 

"Were I to say, "I shall Ibe President of the 
United States, not only for one, two, three, or four 
terms, but until every nation shall have laid her 
scepter at my feet— -yea, until our proud flag shall 
float in triumph over every land, and every 'sea, the 
brethren would say — he has lost his mind. Some 
boy might say — he hath a devil." 

Ex»me had met armies ten times ten thousand 
stroi^g and triumphed. • She made king whom she 
would, and whom she would she dethroned; and 
now this Jew says he's going to be king. 

The word has gone forth, He is committed to the 
work ; and the Roman Empire, from circumference 
to center is opposed to Him. 

Let us note the events which time has chronicled, 
and from the rise and fall of these two kingdoms, 
Caesar's, and Christ's, let us decide whether He was 
man, only, or God in "man. 

In less than 200 years the doctrine of Christ over- 
ran Caesar's Empire and made it impossible for any, 
save a Christian Emperor to rule the Romari people. 

Religions, centuries old gave place to His. Gov- 
ernments founded by political strength and military 
powers went to pieces like cob-webs before the tem- 
pest. The wall and monuments,^ tombs, towers and 
temples that adorn their cities have long since slept 
in the dust of the valley. 



312 



THE IOWA PULPIT. 



Christ's government, small, weak, hated, perse- 
cuted as bitterly as heathen rage could invent, 
moved steadily on. 

The whirling sands caught up by the Red Simoon 
have buried the palaces of kings with the wonders 
of the world. The archaeologist who makes a pil- 
grimage to the Orient to study the inscriptions and 
hieroglyphics of the ancient world, instead of stand- 
ing at the base of the walls, shafts, and pyramids, 
to gaze at their wondrous and giddy heights, takes 
his pick-ax and spade and exhumes their buried 
glory from the accumulated dust of centuries. 

The kingdom of Christ passed through all these 
vicissitudes, and is stronger to-day than ever be- 
fore. The glory of his kingdom is above the 
ground. 

The energizing power of His kingdom took the 
wings of the morning and glided into every part of 
the habitable earth. 

His rising glory met the descending smiles of 
His Father, while a cohort of angels sang His praises 
in mid-air. " Glory to God in the highest, and on 
earth peace, goodwill toward men." 

Wonderful man ! If only a man, then the miracle 
of miracles. 

He affected such a revolution that every civilized 
nation acknowledges His claims ; encourages, pro- 
tects and fosters the spread of His kingdom. Jesus 
is to-day confessed in every legal instrument of 
writing. 



WHAT THINK YOU OF CHRIST? 313 

It has been truly said that the Czar of Russia 
cannot convene his lords, declare war or conclude 
peace without first writing, Anno Domini, 1884. 

The autocrat of the world bows in honor to King 
Jesus. 

Every proclamation, civil, military or ecclesiasti- 
cal ; every court, conference or council ; every note, 
deed, mortgage or bond has stamped upon it an ac- 
knowledgment of the birth of Jesus. 

Whence this notoriety, this strange power to live ? 
He wielded no carnal weapon. He promised none a 
seat in His cabinet. 

Notwithstanding, His kingdom grew, and widened 
and strengthened in spite of the fiercest persecutions 
skillfully planned, and waged with such unrelenting 
fury that cities were almost depopulated, and Rome 
was drunk with the blood of martyrs. 

Still the kingdom of Christ survives. It outlives 
the ten persecutions under Diocletian, though they 
were each designed and engineered by the shrewdest 
hands, and executed with relentless hate. 

During the dark ages about 60,000,000 Christians 
went down to martyrs' graves, but the truth for 
which they died took deeper root, and defied the op- 
position of every foe. 

Rome surrendered her territory to the embassa- 
dors of the cross. 

The principles of Christ's government became an 
important factor in every civilized land. Roman 
doctrine — "Might makes right," is accepted by 
none. 



314 THE IOWA PULPIT. 

Remem'bermg the time, place and circumstances 
associated with the birth of Christ's kingdom, how 
can we account for its marvelous growth and unpre- 
cedented permanency ? 

Grant that He was the Son of God, and all is 
plain. Deny it, and His works will never be ac- 
counted for. 

Reader, what think you of Christ ? 

FOURTH ARGUMENT. 

TTie constitution of Christ'^s government, 

Jesus having founded a government, must needs 
have a constitution to direct its movements. 

We cannot conceive of a government without law. 
From the long tried school of bitter experience we 
expect the purest legislation. 

It has taken 6,000 years of trial and earnest toil 
for man to develop such a government as ours. It 
has passed through two baptisms of blood, and still 
it is far from being perfect. 

Governments are the outgrowth of the wants of 
the people. 

Make the people better and the laws will be 
better. 

Jesus over-stepped all these necessary human ex- 
pedients and founded a government in a day ; and 
gave to the children of men a rule of life suited to 
every age and nationality. 

The constitution of His government can be admin- 
istered in every part of Europe, Asia, Africa, North 



WHAT THI.YK YOU OF CHRIST? 315 

and South America, and in the islands of the sea, 
without let or hindrance to the progress of the civil 
government thereof. 

Renan say, "Jesus while he announced an unpar 
alleled revolution in human affairs, proclaimed thi 
principles upon which society has reposed for the 
last eighteen hundred years." 

This infidel might have gone a step farther and 
said, every nation that has. rejected the principles 
taught by Jesus, has been blotted out of existence, 
or been severely scourged ? 

Where is the Jewish nation ? Scattered, peeled 
and torn. The Roman Empire has been powdered 
as if between the upper and nether millstone. 

Turkey is rotten to the core and trembling on th 
verge of ruin. 

Thus it has been, and thus it vrill be to all wli . 
spurn with contempt the authority of the King of 
the universe. 

You- can tell where the constitution of Christ has 
been accepted by looking at the map of the world. 
Is there a trading post marked on the coast of 
Africa, New Zealand, or Madagascar, where the 
steamer lands and discharges her cargo ? 

The missionary taught the savages the law of 
Christ, and thus made it possible for the merchant 
man to land there in safety. 

Is there an inland town where railroads ply their 
busy trade ? 

The missionary was the advance guard who pre- 
pared the way by teaching the natives the brother- 
hood of man and the Fatherhood of God. 



316 , THE IOWA PULPIT. 

No steamboat, locomotive, telegraph or printing 
press ever ventured upon an uncivilized shore in ad- 
vance of the heralds of the cross. 

Did infidelity, with its philosophy ever civilize, 
and save a single tribe ? The history of the world 
for thousands of years furnishes not a single 
example. 

The constitution of Christ's government was vastly 
different from anything ever before heard of. It an- 
tagonized the ruling and reigning elements of every 
existing government ; yet, it was so framed as to 
meet the deep longing of the human soul, and could 
be obeyed without infringing any humane law. It 
was adapted to the people of the nineteenth century 
as well as to the first. 

It had within it the- power to educate, enlighten, 
and refine, such as no other rule of life ever did 
have. It can reform the worst of men. 

Gibbon, the infidel historian, in reciting the bar- 
barian invasion speaks of the Christian Italians 
who were carried away into slavery and says : 
''Truth and candor compel us to admit that the 
story of the cross, told by these captive slaves, trans- 
formed pirates and robbers into hone St and peace- 
ful men." 

The constitution of Christ's government never 
wears out. It never grows old. It needs no chang- 
ing. Every time man seeks to improve it, he mars 
its simplicity. 

The Gospels are highly esteemed by Infidels them- 
selves. Kenan, in his "Life of Christ" makes 791 



WHAT THII^K YOU OF CHRIST? 317 

qnotations from Matthew, 384 from Mark, and 606 
from Luke ; never calling them in question. 

Speaking of these sacred books he says, " All in 
my judgment date back to the first century, and 
they are substantially by the authors to whom they 
are attributed." 

"E,enan, Strauss, and Baur admit the main facts 
in the life of Jesus, except the miracles, and admit on 
the ground that the testimony is credible." 

The writings of the apostles contain the organic 
law of Christ's kingdom. These Infidels admit they 
are genuine, and acknowledge their credibility, ex- 
cepting the miracles. Miracles do not teach moral 
principles nor give to us a rule of action by which to 
regulate the life. They contain no instructions for 
the building up of Christ's kingdom. 

His constitution is just as true and pure in its pur- 
poses without the miracles as with them. Hence the 
Infidel admits the genuineness and credibility of 
every moral principle and every rule of action taught 
in the constitution of the government of Christ. 

What an absurd position, as we shall try to show. 

Jesus occupied the most intimate relation to His 
Apostles, for three and a half years. He told them 
He would rise from the dead. 

After His death, and while His works and His 
personal appearance were fresh in the minds of all, 
the Apostles began preaching the resurrection. 

Now if He did not rise they knew it ; and there 
was no possibility of deception in this matter, as we 
have seen under the first argument. 



318 THE IOWA PULPIT. 

These Infidels say tlie story of the resurrection is 
not true ; and in the same sentence acknowledge the 
credibility of the witnesses who say He rose from 
the dead. If they have deceived us in the most im- 
portant, how shall we believe them in minor things ? 
Is a witness credible, trustworthy, if he deceive you 
in the principal thing ? May not other statements be 
improbable, if the central thought is untrue ? The 
man who lies, just where he ought to tell the truth, 
lies all the time. 

It is useless to multiply words. The admission of 
these distinguished Infidels removes the last stone 
from the foundation of unbelief in the Divinity of 
Christ ; and the wonderful power of His works, and 
the wisdom of His teachings are accounted for 

. FIFTH ARGUMENT. 

ClhTist compared witli ofh^er great men. 

The Infidel says, Zoroaster, Mahomet, Confucius 
and Buddha had more followers than Christ." 

Therefore they taught purer morals, and were men 
of better character than Christ (?) Is this the conclu- 
sion ? I can see no other point in the assertion. 

The American saloon outnumbers the churches- 
Bacchus has more votaries than Christ. To conclude, 
therefore, that the moralty of the dramshop is super- 
ior to that of the church, and the character of the 
drunkard better than that of Christ would be just as 
logical a conclusion. 

Let us not look at the numbers that rally around 



WHAT THINK TOU OF CHRIST? 319 

the standard bearer, but rather consider their works. 
Let us place character in the balance, not flesh and 
blood, and see which will be found wanting. 

Zoroaster, the Persian philosopher and founder of 
the ancient Persian religion, also author of the Zend 
Avesta,* was born about 1200 B. C. What country 
has his doctrine saved ? Is Persia redeemed from 
superstition and political thralldom ? 

Almost one- third of the supposed population is 
made up of nomadic tribes whose home is wherever 
they pitch their tents. The better class is prodigal 
and rapacious. The Clergy bigoted and intolerant. 
The priests are a licentious multitude. Trade is very 
limited, and transportation is by caravans, there be- 
ing not one railroad in all the realm. The Shah 
does not know the number of his subjects, nor the 
confines of his kingdom — the census never having 
been taken, nor its boundaries surveyed. 

There are only about 2,500 families in all Persia 
who are Sun worshippers, or followers of Zoroaster, 
the great mass having been swallowed up by Ma- 
homet's religion. 

History being the judge, Zoroaster, with 1,200 
years the start of Christ, has barely made an im- 
pression. It took less than 200 years for the doc- 
trine of Christ to traverse the Roman Empire. 

In less than 1,200 years it overran all Europe, a 
large part of Asia, and all the North of Africa. 

The Gospel of Christ survives the most searching 
criticism. The keener the light of investigation, the 

♦The Persian Bible. 



320 THE IOWA PULPIT. 

more "beauty it unfolds. The followers of Jesus are 
numbered by the millions, while those of Zoroaster 
are fading away like the stars of the morning. 

Confucius, the Chinese philosopher, was born 
B. C. 550. His motives were pure and his labors 
productive of much good. He was too honest to 
pretend to be divine when he knew he was not. His 
teaching was limited to the Celestial Empire, and 
was strictly confined to temporal things. 

His' professed followers numbered 3,000. He trav- 
eled through the different States of the Empire, hoping 
to find some prince who would make him his advisor- 
in- chief, and initiate a govermnent that should be- 
come the " center of universal reformation." 

His hopes were fruitless. This, in brief, is the 
history of Confucius. In point of time, he had more 
than five centuries the advantage of Jesus : yet when 
Jesus came, those of cotemporaries who were his 
most bitter enemies, did not dream of quoting Con- 
fucius as a rival of Jesus. 

The Chinese philosopher was, and is, little known 
except by his own nation. 

Jesus is known by all. The teachings of Con- 
fucius was temporal — Christ's both temporal and 
eternal. 

The disciples of the one are few, and found only 
in one country ; of the other, like the sands of the 
sea in number, and the sun never sets upon them. 
One was content with laboring at home, the other 
said, go into all the world. The law of Christ is 
universal — that of Confucius sectional. 



WHAT THINK YOU OF CHEIST ? 321 

The majesty of the life, teaching, and influence of 
Jesus as contrasted with that of Confucius, is as the 
light of the Sun compared to that of the glow worm. 

The history of Buddha (if there ever was such a 
person) is mythical. He was a leader in the religion 
of India, and flourished about 500 B. C. 

His followers sought to propitiate the favor of the 
gods by offering human sacrifices. At the dawning 
of the Christian era this religion began to fade away, 
and now there is not a Buddhist in all India. 

This low and groveling idolatry is unfit to be com- 
pared with the religion of Jesus. 

Mahomet began preaching A. D. 610. He raised 
a standing army, and compelled men to become his 
followers, 

He too, is unworthy to be associated with the 
world's Reformer. 

The infidel talks much of the Vedas,^ and of the 
Zend Avesta. He seems to have great reverence for 
their age, and much praise is lavished upon their 
teachings. I once heard an infidel say, " The Yedas 
is older than your Bible." If this is true, and its 
precepts are equal, if not superior, to those of our 
Bible, as they hold, then we have a right to ask for 
the fruits. 

What people has it civilized ? From what land 
has it banished Paganism ? How far is it known 
and honored ? 

Shame! for the Vedas and Zend Avesta. Two 

and three thousand years older than Christianity, 

21 

*The Hindoo Bible. 



322 THE IOWA PULPIT. 

and have not crossed the borders of their own native 
lands. In less than two centuries the teaching of the 
New Testament conquered the world, and the dis- 
ciples of Jesus send it to the land of the Hindoos 
and the people hail it with joy and high sounding 
praise. 

Wonderful Yedas (?) Three thousand years and 
more thou hast lived and none but the Hindoo knows 
thee save as history reveals. 

Dear Yedas and Zend Avesta (?) Infidel G-ibral- 
tars ! But wliere are tliy works ? Where is the his- 
tory that tells of thy wondrous power ? Where are 
the people that prize thee as a treasure " more pre- 
cious than rubies, and the promises thereof than fine 
gold?" 

Wliere are the missionaries who are ready to die 
rather than give thee up ? Thou wert born in pros- 
perity, and cradled in the lap of learning, and all 
the astronomers and philosophers were thy votaries, 
but with all their help, where are thy works O ! 
Yedas, ! Zend Avesta ? 

The precepts of the IN'ew Testament have sup- 
planted thee, and multitudes of India's sons and 
daugliters are flocking to the banner of the lowly 
Nazarene. 

The teachings of these men are not to be com- 
pared with the pure morality taught by the Savior. 
It fails to inspire you with confidence. It does not 
meet the deep longings of frail humanity. 

These men leave you upon the barren plains of 
gloom and doubt. Jesus translates you to the 



WHAT THINK YOU OF CHRIST? 323 

grandest hights, where the tree of hope flourishes in 
the soil of implicit trust. 

They did not transform the darkness of the tomb 
into a glorious halo of light. May we not conclude 
that Jesus did ? 

Whence came that cherished hope that you will 
live again, beyond this life ? From Confucius ? He 
did not speak on this subject, Jesus did. 

Whose Son is He that can take away the sting of 
death, and give new luster to the bow of promise ? 
Was he the son of man, or, the Son of God ? 

In the conclusion of this last argument can we 
risk an answer ? 

We have arraigned Jesus at the bar of public 
opinion, and tried Him in the court of His enemies. 

Profane history has added its testimony. Not a 
single friend has been permitted to testify. The 
precious cause has been given into the hands of the 
enemies of Jesus, and we are satisfied. Sitting at 
the feet of these learned skeptics has strengthened 
our faith. 

We view the sublimity of Christianity from 
grander hights than even before. We can descend 
further into the unfathomable depths of God's love. 

The past appears more wonderful, the future as 
clear as a sun beam. 

CONOLPSIOl?-. 

A few words by way of review and we rest. 
We began with the morning of the first century. 
We have seen Christianity struggling for its life. 



^4 THE IOWA PULPIT. 

The powers of tlie earth contesting every inch of 
ground. The sword, the faggot, the rack, the prison — 
every available means was diligently used to check 
the growth of Messiah's kingdom, but to no purpose. 

His enemies and murderers who had everything 
in their own hands — even to His body — did not 
prove that He was still in the grave. 

We have seen the Jewish religion which was nat- 
ional, and fifteen hundred years old, give way to 
this new religion. We have seen Pagan religions, 
hoary with age, pale before the blinding light of the 
Star of Bethlehem. We were surprised when we 
saw Jesus capture Rome. Astonished when he tore 
down the Pantheon. Awe struck when he razed the 
Temple to its very foundation. 

We have seen Jesus breaking up long established 
and revered customs, and enacting new and better 
laws. 

Hardly had noon-tide of the first century come 
when Christianity had a firm foothold in the Roman 
Empire. 

We have seen Christianity surviving the most 
bitter persecutions, the edict of Kings and Emperors 
aimed with deadly hate at its leaders, and the most 
bloody revolutions ; yet its author and finisher was 
a Galilean peasant. 

His only weapon was His word. 

We have seen that Christ's power and influence 
was more potent after His death than before. 

We have seen that He had no wealth or position, 



WHAT THINK YOU OF CHRIST? 825 

and yet He drew the attention of the world and com- 
pelled its potentates to acknowledge His authority. 
We have seen Him establish His government and 
maintain it in spite of every opposing force. 

We have looked at the constitution of His king- 
dom, and found it unlike any other, taking the place 
of others in spite of themselves. 

It is printed in almost every language and dialect 
and read by every people. 

We have heard infidels say, the Gospels are gen- 
uine and credible, and that the sermon on the mount 
will never be surpassed. 

We have heard Profane Historians confess to the 
goodness and simplicity of Christ's teachings. 

We have seen the works of Christ contrasted with 
the works of man, and we find that Christ's has 
grown until it is as firmly established as the eternal 
hills, while that of man has proven itseK to be of 
man, for it has gone the way of all the earth. 

We have seen the rising glories of Christianity 
that sure precursor of the golden age of the world. 
Finally : Is this all the work of man ? If so, let 
him account for it who can. Is the life of Christ — 
so wonderful, and yet so simple — so godlike, and 
yet so human — is it an invention of man ? There 
was not wisdom enough in the world, all combined, 
to produce the sermon on the Mount. 

K Christ is not divine, the man who invented Him 
is as great a mystery as Christ. Take either 
dilemma you please and you have a miracle to ac- 
count for. 



326 THE IOWA PULPIT. 

The teaching of Christ, whether He be God's Son 
or not, makes every man who obeys Him, a better 
man. 

We can loose nothing, then by accepting the mir- 
acle on the safe side. And now, may a loving, and 
beneficent Father, guide the reader into safe paths, 
and bless this humble effort to put aside the vail of 
unbelief, that is between man and his Savior — who 
is The ChrisU the Son of the lAving Ood. 




E. L. POSTON. 



E. L. POSTON. 




[IE subject of this sketch was born in Athens County, 
Ohio, April 9th, 1838. His parents were of English- 
German descent, and farmers by occupation. 

He was converted and united with the Free Will 
Baptist church in 1856. He attended Tupper's Plains 
Seminary, Myers Co., Ohio, in 1862, to more thorough- 
ly prepare him for teaching, in which he had been engaged. 

On the 12th of September, of the same year, he enlisted in 
the 7th Ohio Cavalry, and served in the army till the close of 
the war, during which time he was twice wounded. 

In 1865, he came to Iowa ; and united with the Church of 
Christ, at Big Springs, Louisa County, in the autumn of 1867. 
Began preaching in 1873; his first field of labor being at In- 
land, Cedar County, and continuing nearly four years. When 
he removed to Tiflin, and labored for the churches at Tiffin, 
Frank Pierce, and Marengo, three years. 

In the autumn of 1879, he removed to Oskaloosa, to attend 
school, and graduated from the Bible Department in 1881. 
Since then he has preached in Jones, and Linn counties, and 
finally, Harrison County, his present field of labor ; his time 
being divided between Missouri Valley, Logan, and Woodbine. 
He has had reasonable success, in the various fields, where he 
has labored, especially in the present one. 

In personal appearance, he is six feet two and one-half 
inches in height; weighs over two hundred pounds; fair com- 
plexioned ; brown hair, and dark brown eyes. 

As a speaker, he is earnest, and emotional; somewhat in- 
clined to weave considerable history and Scripture into his 
sermons. As a worker, he is industrious and cautious; and 
his splendid physical organization, enables him to endure a 
large amount of it. 

327 



PERSONAL RESPONSIBILITY. 



BY E. L. POSTOlSr. 




* * Chooseyethisday whom ye will serve; * * * as for 
me and my house, we will serve the Lord. — ^Joshua 24 : 15. 

'HE fact of the absence of a deep sense of re- 
sponsibility, is a very great detriment to the 
successful proclamation and conquests of 
tlie gospel. And anything conducing to the 
establishing of a profound regard for the 
obligation incumbent on us, will, in the nature of 
things, redound to the general good. It is therefore 
the purpose of this discourse, to contribute to the 
awakening of thought on this question. 

Responsibility is treated as the equivalent of ac- 
countability, i. e. " the state of being responsible, 
accountable, or answerable." — Webster : and is con- 
sidered with regard to (1) its positive existence, (2) 
its source, (3) its measure, and (4) its duration. 

I. The fact of responsibility is proclaimed from 
every department of life. Human government rests 
upon it; society could not, and would not exist 
without it ; commerce in all its details depends upon 
it. It is the safeguard of country, society, home, 
confidence, and even life, both physical and spiritual : 
insomuch that, to ignore it, is to forfeit all. These 

329 



330 THE IOWA PULPIT. 

considerations are so universally admitted, and self- 
evident, that it is needless to further elaborate the 
thought of its positive existence, and hence we pro- 
ceed at once to notice, 

II. Its Soukce. The source often determines the 
character of a thing. For instance, the source of a 
stream — if it he an unfailing spring, the stream will 
be perpetual, otherwise it will dry up ; if it be bit- 
ter, the stream will be bitter. If rumor came from 
a reliable source, its character on that account is 
more reliable, than if it were otherwise. So with 
responsibility, if its source is insignificant, itself is 
of no particular consequence, but if it be of royal 
birth, its lordly character demands our regard. 

1. It originates in creation. If God created man, 
He has the undisputed right to govern him ; and if 
He exercises that right, man is therefore responsible. 
The Savior said, "While ye are in the light, walk 
in the light." We are in the light of JSTature, which 
declares that, the universe did not create itself. It 
could not impress order, or law upon itself. When 
we see a piece of beautifully constructed machinery, 
in splendid working order, and. doing its work with 
precision, we say there was an intelligent and skilled 
hand that constructed it, endowing every part with 
its share of the work of the machine. So in this 
case, the exact order and skill displayed everywhere 
in nature, proclaim an Intelligent Creator, to whom 
all things point as their source, and must answer for 
the various parts they perform, in discharge of their 
obligation. 



PEESONAL KESPONSIBILITY. 831 

The poet has said, of the stars, 

" Forever singing as they shine, 
The hand that made me is divine." 

And Paul teaches that responsibility sustains a 
relation to creation, viz. : " Because that which 
may be known of Gfod, is manifest in them, for He 
has shown it to them. For the invisible things of 
Him from the creation of the world are clearly seen, 
being understood by the things that are made * ^ ^ 
so tliey are witliout excuse''^ (Rom. 1 : 19, 20). Else- 
where he says, "All things were created by 
Him and for Him" (Col. 1 : 16). "All things " most 
assuredly includes all persons ; and as therefore all 
persons are made for Him, out of their very creation 
comes their responsibility. 

2. It arises because of knowledge. 

" To him that knoweth to do good, and doeth it 
not, to him it is sin" (Jas. 4:17). "If ye know 
these thing happy are ye if ye do them" (John 13 : 
17). " If ye were blind, you would not have sin, but 
you say we see, therefore your sin remaineth." 
"And that servant which knew His Lord's will, and 
did it not, shall be beaten with many strips." "If 
I had not spoken unto them they had not had sin ; 
but now they have no cloak for their sin" (John 
15:22). 

These statements indicate the teaching of Scripture 
beyond doubt. And all human experience attests the 
same thing. The more knowledge we possess, the 



332 TPIE IOWA PULPIT. 

greater our responsibility, ^ti?/ knowledge then in- 
dicates some responsibility. 

To illustrate : two prisoners are charged with the 
crime of arson ; one is a very intelligent man, the 
other very ignorant. Both are proven guilty. One 
is sentenced to three years at hard labor, and the 
other butone. Now the question is raised, On what 
ground is this difference in the punishment of the 
two men based ? Evidently on the ground of differ- 
ence in knowledge. The greater knowledge, the 
greater the guilt, and therefore the heavier the re- 
sponsibility. So God says, "Unto whom much is 
given, much is required " (Luke 12 : 48). But to guard 
against error here, let it be noticed that, opportunity 
to know is equivalent to actual knowledge, in the na- 
ture of responsibility. The laws of our country are 
passed and published for the information of the 
people, and he is not held guiltless who violates it 
thereafter in ignorance of its demands. 

So God removes all excuse for ignorance by send- 
ing the Gospel into all the earth. Before this was 
done He passed by the idolatries of the heathen, 
" but now He commands all men everywhere to re- 
pent " (Acts 17 : 30). He has made provision for 
their information, giving "unto us all things that 
pertain to life and godliness, through the knowledge 
of Him who hath called us to virtue and glory " 
(2 Pet. 1:3). 

It is our duty to " search the Scriptures ;" to "take 
the more earnest heed unto the things we have 
heard," lest the sin of ignorance be added to our 



PERSOJ^AL EESPONSIBILITY. 333 

other transgressions. A question of such propor- 
tions as that of our eternal salvation, demands our 
closest attention, and most serious thought ; and it 
is criminal to neglect it. 

3. Responsihility arises from the fact of our re- 
demption. If one is hopelessly enslaved, if his life 
and liberty are forfeited, his responsibility is simply 
measured by the will of his master. If he is redeemed 
from that master, it is in the nature of things, but a 
transfer of ownership — a change of masters. It re- 
lieves him not of responsibility. It only makes him 
responsible to another master. So in this case, man 
is hopelessly doomed to death, under the mastery of 
sin. '.'He had sold himself for naught " (Isa. 52 : 3). 
But Jesus, desiring man's service, bought him — re- 
deemed him, saved him. His energies were due to 
his former master, but now they belong to his new 
master — his Redeemer. There is simply a transfer 
from one master to another. It is not a freedom 
from responsibility, but freedom from a hard ser- 
vice and a sad destiny, with his responsibility riv- 
eted tightly upon him. Under the former master he 
was compelled to meet his responsibility ; under his 
Redeemer he meets it cheerfully from gratitude. 

4. Influence creates responsihility. That we wield 
an influence for good or evil, none can successfully 
deny. It either pulls down or builds up, causes 
pain or pleasure, peace or strife. Influence ! That 
subtle thing, like the little stream away up in the 
hills, it runs on and on ; uniting here with this and 
there with that, till it loses its identity in the great 



334 THE IOWA PULPIT. 

home of tlie waters. So influence moves upon thought 
and will, bearing them forward in its pathway, 
gathering force here and there, till the great crush of 
wretchedness is reached ; or on the other hand, when 
" they rest from their labors, and their works follow 
them." 

Think of this, dear reader, and remember that your 
influence is silently yet surely working for the good 
or ill of others, who will either sink with Satan, to 
death and destruction, shut out from Grod and the 
home of loved ones forever; or will rise to joys 
unspeakable into the paradise of the heavens. Did 
you ever think how far the salvation of your husband, 
your wife, your brother, your sister, your children, 
your parents, your neighbors, depends upon your 
influence ? What a fearful responsibility is here ! 
Wonderful ; equaled only by the wonders of that 
which we call influence, and is exerted by us, 
whether we will it or not. 

5. Tlie power of clioice determines responsiMlity . 
We are conscious of ability to choose either good or 
evil. Men do choose the evil and therefore can. Do 
they do wrong in so doing ? If not, then they are not 
responsible for the choice they make. But when 
God says, " Choose ye this day whom ye will serve," 
it is implied that He held them responsible for the 
choice they would make. And while they have the 
power to choose the wrong, they did not have the 
riglit to do so The power to choose, and the right 
to choose are very different things. The power to 
steal, lie, swear, and kill does not argue the right to 



PERSONAL RESPONSIBILITY. 335 

do these things. He is a "free agent" in the mean- 
ing of power, but not in that of right. Responsibility 
to God modifies his personal freedom, but not his 
power and therefore rests on its natural foundation, 
ability. 

If it be argued that personal responsibility in- 
fringes the freedom of the will, and hence the power 
of choice ; we reply that it is no less true of God's 
government than it is of human government, and is 
therefore destructive of human liberty! But we 
know that human liberty is secured by imposing a 
responsibility on the governed. But it may be said 
that we are in the world by no choice of our own; sub- 
jected to law enacted without consulting our wishes, 
and hence it is not just that we should be required 
to keep it. If that is good reasoning in regard to 
God's government, it is in reference to human gov- 
ernment. But do we make an exception in the jur- 
isdiction of our laws, every time a child is born or 
an emigrant arrives ? Are they not expected to obey 
the same laws we do ? Yes. Does this seem un- 
just? Is there any opposition to this anywhere? 
Is anybody dissatisfied about it ? ISTo. Then this 
obj ection falls before the onward march of our sub- 
ject. But as an off-set to this objection let it be re- 
membered, that not only does man make laws for 
his descendants, and justly holds them responsible 
to it in order to enjoy its blessings ; but God has 
done the same. The laws of heat and cold, hunger 
and thirst, sowing and reaping, life and death were 
all before man, and he has learned, to his sorrow 



336 THE IOWA PULPIT. 

sometimes, that Tie is responsible. The cases of 
Adam, Cain, Antediluvians, Uzzah, David, any many 
others, abundantly verify this. Moses disobeyed 
at the rock Mirabah and failed to enter Canaan, and 
yet he was the meekest of men. Saul, the first king of 
Israel, learned that his power to choose did not give 
him the right to disobey God in reference to the 
Amalekites, hence, 

6. The commandments of God are a source of 
responsibility. 

Saul was under no obligation to slay the Amale- 
kites, until ordered to do so. But after being com- 
manded he was held responsible for everything cov- 
ered by the commandment (1 Samuel 15:13, 14, 
22, 23). 

Again, take the case of Nebuchadnezzar, a char- 
acter both in Profane and Sacred History. While 
there may not be any verbal commandment to which 
he was answerable, yet the voice of God, uttered 
throughout His realm, clearly forbade his pride, ar- 
rogance, blasphemy, corruption and tyranny. His 
achievements were great. He builded and ruled 
the grandest city in the world. It was for the glory 
of Ms kingdom, not God. He declared that it was 
of his own wisdom Babylon was built. He confessed 
no responsibilities to heaven or earth. He consid- 
ered the world responsible to him and made his de- 
mands accordingly. But God's hand was laid heav- 
ily upon him ; he was humbled in body and mind, 
and by him it is taught that men, great or small, 
high or low, are held responsible to the Creator of all. 



PERSONAL EESPONSIBILITY. 837 

The story runs : " At the end of twelve months, 
he walked in the palace of the kingdom of Babylon. 
The king spake and said, is not this great Babylon 
that I have built for the house of the kingdom, by 
the might of my power, and for the honor of my 
majesty ? While the word was in the king's mouth 
there fell a voice from heaven, saying: 'O, king 
Nebuchadnezzar, to thee it is spoken. The king- 
dom is departed from thee. And they shall drive 
thee from men, and thy dwelling shall be with the 
beast of the field ; they shall make thee to eat grass 
like oxen, and seven times shall pass over thee, un- 
til thou know that the Most High ruleth in the king- 
dom of men, and giveth it to whomsoever He will. 
The same hour was the thing fulfilled upon Nebuch- 
nezzar" (Dan. 4 : 29, 33). 

Thus we see that God enforces responsibility by 
the terrors of judgment inflicted upon the disobe- 
dient. 

Annanias and Sapphira furnish another illustra- 
tion. They felt their responsibility, but being cove- 
tous, they wished to meet it in appearance only. 
This necessitated a falsehood which Go^ has for- 
bidden. God holds all liars responsible to Him for 
their lying, whether men bring us to judgment or 
not. And Annanias and Sapphira were instantly 
hurled into death for disobeying God's command. 
And by that fact God says to you and me, " I hold 
you responsible to me for your conduct" (See Acts 
5th chapter). 

22 



338 THE IOWA PULPIT. 

This history verifies the statement " Though 
joined hand in hand the wicked shall not go unpun- 
ished," nor evade responsibilty. 

But again take the case of the rich man and Laz- 
arus. This rich man was clothed in purple and fine 
linen, and fared sumptuously every day. Lazarus 
was poor and needy. Little did the rich man re- 
gard that he was in any way responsible for the suf- 
fering of the poor beggar. He might have pitied the 
poor wretch, if he saw him at all, without feeling 
under any obligation to do anything for him. But 
in the sequel, when he passes over to the other side 
he is called to account, and made to weep in a hope- 
less condition, for not having done the will of God 
concerning the poor man. Ah, responsibility is 
upon us. We cannot live void of it. It is as omni- 
present as God; 

III. Its Measure. The fact and source of re- 
sponsibility being made out, we next raise the 
question. What is the measure of it, to what extent 
does it go ? Is there any way to determine this mat- 
ter? We answer yes. Like everything else, re- 
sponsibility can be measured and its limits ascer- 
tained. Our responsibility for the performance of 
any work is determined. 

1. First by our ability to do it. Man is consid- 
ered blameable, who being able, neglects to pay his 
debts ; but he who meets with misfortune and can- 
not pay, society excuses. The man also who has 
$10,000 worth of property is held responsible for ten 
times as much taxes as he who owns but $1,000. And 



PERSONAL RESPONSIBILITY. 339 

in Scripture the men with talents " according to their 
several ability," were responsible in proportion to 
their talents. The one with ten talents was ten 
times richer than the one with only a talent, and 
therefore his responsibility was ten times greater. 

Again, we are told, "It is accepted according to 
what a man hath; and not according to what he 
hath not" (2 Cor. 8 : 12). 

Now ability to do good in society consists of 
knowledge, earthly possessions and virtue. If we 
know the better way we must impart that knowl- 
edge to those who are ignorant, or suffer the same 
disaster that comes upon them through ignorance. 
If we are possessed of earthly treasures, we are able 
thereby to lessen the suffering of the unfortunate ; 
and are responsible for the amount of suffering we 
are able to extinguish. And if by our example, we 
can lessen vice, we are responsible for the existence 
of so much vice as would be prevented, did we but 
set the example of virtue. 

2. In the second place, responsibility is measured 
by the opportunities we have. Both ability and op- 
portunity must be taken together, to accurately 
measure it. We may have ever so much ability, 
but if we have no opportunity to use it, we are not 
responsible. Or we may have opportunity, privi- 
lege, and no ability, and the result is the same; 
save where our lack of ability is our own fault, as 
noticed before in this sermon. 

Let us then consider the opportunities that sur- 
round us, in search of the extent of our responsibility. 



340 THE IOWA PULPIT. 

First then, as Chris fcian people we occupy an 
eminence in the world, which commands its respect. 
Our homes are in the greatest government on earth, 
whose citizens are welcomed to every land on the 
globe. This fact affords the finest opportunity for 
foreign missionary work Christians have ever en- 
joyed. 

Again, the popularity of Christianity, as shown 
by the 685,000,000 of people in the world, who en- 
dorse it, presents an opportunity to successfully 
preach it, that no excuse can be offered on that score. 
Moreover the increase of general intelligence, by 
which the work of teaching Christianity is shortened ; 
the presence of the Bible translated into all lan- 
guages ; a partial knowledge of its teaching already 
received, opens an opportunity for the spread of the 
gospel, unequaled in any preceding age, since its 
introduction into the world. 

A better insight into a proper division of the word 
of truth, by which we are enabled to distinguish 
between the different dispensations of God's govern- 
ment ; the discovery of lost manuscripts ; the fulfill- 
ment of prophecies; the widespread study of the 
Scriptures ; the willingness of men and women to be 
teachers, and their children to be learners in the 
thousands of Sunday-schools ; the reaction from In- 
fidelity, by which the public mind turns toward the 
Bible ; the rapidity of travel, by which missionary 
fields can be quickly reached ; the press, by which 
papers, books and tracts can be circulated by the 
million, and the vast amount of means under the 



PERSOISrAL RESPONSIBILITY. 341 

control of Christians, present snch opportunities, 
that our responsibility is immensely great. We can 
work at home and abroad ; in the family, the church, 
and in the Sanday-school. We are responsible for the 
condition of things now, and God will call us to ac- 
count. Reader, are you ready ? Take this measure — 
ability and opportunity — map out the limits of your 
responsibility, and may God help you to meet it 
bravely, and lovingly. 

IV. Its Duration. When will our responsibility 
end ? How long will it last ? A few words in answer, 
and we will close. A child is responsible to its par- 
ents till its majority. An officer to the government 
till expiration of his term of office, to which elected. 
Indeed, where duty is enjoined, we are responsible 
in every department of life, till the duty is performed. 
This is likewise true in the way of God. Jesus says, 
"I must work the works of Him that sent me, while 
it is day." His responsibility continued with the 
" day," which means during life (John 9:4; Eccl. 
9:10; Heb. 9:27). 

"Live soberly, righteously and godly m this pres- 
ent world^'' teaches clearly the duration of our obli- 
gation. " Be thou faithful until deatli^^ etc. (Rev. 
2 : 10). These, with many other passages, settle the 
question of duration. We hear of men retiring from 
business ; resigning office, and surrendering their 
responsibilities therein, and living thereafter in ease 
and retirement. This is perhaps possible in some 
of the affairs of men, but not in the service of God. 
The duty committed to us, requires a lifetime for its 



342 THE IOWA PULPIT. 

performance, whether it be long or short. Then let 
us come up manfully and nobly to the full measure 
of our obligation, continuing therein, till the sum- 
mons of death shall relieve us, and we pass to our 
rest. And may God add His blessing to our feeble 
efforts ; and in the last Great Day, may we all be 
admitted into the realm of eternal bliss at His right 
hand I Amen. 




H. A. NORTHCUTT. 



H. A. NORTHCUTT. 




EW preachers have made a more satisfactory record as 
a revivalist than the subject of this sketch. Though 
nominally residing in Missouri, for several years past, 
his principal field of labor has been in Iowa, where his 
labors have been remarkably successful. In Bloomfield 
alone he has held three protracted meetings, in addi- 
tion to regular work, aggregating over 200 additions. Oska- 
loosa, Altoona, Cedar Rapids and West Liberty have received 
over 200 accessions through his labors. 

He was born in Ralls County, Missouri, near Hannibal, Nov- 
ember 13, 1843. Joined the Christian church in Millport, Knox 
County, Missouri, when ten years of age. Was elected elder at 
twenty-one, and ordained by the same congregation to preach, 
March 16, 1871, where he still holds his membership. His father 
is a preacher of thirty years standing. 

In personal appearance, he is about five feet eight inches in 
height; weighs about 150 pounds ; black hair, showing a little 
gray; with dark soft eyes that fitly express the warmth of 
his overflowing heart, when in discourse. 

In sermonizing, he lays no claim to homiletics, or even great 
accuracy in quotations. He cares not for poetic fancy, nor 
scholastic phraseology, but makes his appeal direct to the 
heart, which he seldom fails to arouse. He sings with fervor 
of soul, and well ; prays in childish simplicity, and breathes 
such a spirit of trust all the time, as leads all within the 
circle of his influence, to gather with him, into closer com- 
munion with God. 

343 



WHY MUST CHRIST DIE? 



BY H. A. NOETHCUTT. 




For Christ also hath once suffered for sins, the just for the 
unjust, that he might bring us to God.— 1 Peter 3 : 18. 

^j^^?HE history of Christ from His birth in Beth- 
lehem to His ascension from Mt. Olivet, is 
fall of deep and thrilling interest to us and 
to all the sons of men. We hang upon 
every word, look and act of His with intense 
feeling, wondering what will be the next. 

He was ushered into this world amid the singing 
of angels whose song has become the chorus of 
every land and is destined to be sung by every 
tongue. Such a demonstration never hailed the 
birth of any other being. 

He lived a life unparalleled in the history of 
man. Infidels may try to explain away His mira- 
cles, and succeed in doing so to their own satisfac- 
tion, but they have ever failed to account for the 
purity of His life. They dare not offer a criticism 
on His life. The greatest miracle this world has 
ever known is the perfect life of Christ. 

He expired amid the most awful and sublime 
phenomena ever known. This earth, which had 

345 



346 THE IOWA PULPIT. 

moved steadily on for four thonsand years, trembled 
from center to circumference when the cross to 
which He was nailed was uplifted ; the rocks let go 
and fell apart. All nature felt the shock. The 
king of day veiled his face and refused to look upon 
the scene. Oh, what a tragedy to stir the soul? 
The earth was the theatre, wicked men the players, 
the Marys of earth and angels of heaven the 
lookers on. 

But why must Christ die f 

1. To fulfill the prophecies. 

In the Old Testament there is a long chain of 
prophecies reaching through a period of four thous- 
and years, and fulfilled at His death. His whole 
life as well as His death was a fulfillment of proph- 
ecy. In every path He trod, every home He visited, 
every city He entered ; on tree and house and street 
might have been truthfully placed the words : 
"Thus it is written." He was Job's Living Re- 
deemer," Malachi's "Sun of Righteousness," and 
Isaiah saw Him " as a lamb led to the slaughter." 
Isaiah prophesied further : "As a sheep before her 
shearers is dumb, so opened He not His mouth. He 
was cut off from the land of the living. He made 
His grave with the wicked and with the rich in His 
death : because He had done no violence, neither 
was any deceit in His mouth." See Him on the 
cross, lamb-like dying without a murmur. 

Anything short of His death would not have sat- 
isfied the Old Testament : hence, the necessity of 
His death. 



WHY MUST CHEIST DIE? 347 

2. Christ must die to make binding His testa- 
ment. 

While Christ was on earth He made a will be- 
queathing upon certain conditions, an inheritance 
to the sons and daughters of men. That will was 
not of force while He yet lived : as Paul says in 
Heb. 9: 16,17, "For where a testament is, there 
must also of necessity be the death of the testator. 
For a testament is of force after men are dead; 
otherwise it is of no strength at all while the testa- 
tor liveth." 

While Christ was upon earth and before His 
death He could say to the penitent, "Thy sins be 
forgiven thee," and to the thief on the cross, "To-day 
shalt thou be with me in paradise." But since His 
death no man need expect the forgiveness of sins, 
or an inheritance among the sanctified, except in 
obedience to His will. " Whosoever heareth these 
sayings of mine and doeth them, I will liken him 
unto a wise man who built his house upon a rock," 
etc. " He that believeth and is baptized shall be 
saved." "Blessed are they that do His command- 
ments that they may have right to the tree of life 
and may enter in through the gates unto the city." 

Oh, for a spirit of obedience among the people ! 
Sinner, arise and come to Jesus. Stretch out your 
trembling hand, take hold of His and cling to it 
until you pass in through the pearly gates and stand 
before the great white throne and listen to your 
Father say: "Well done, thou good and faithful 
servant." 



348 THE IOWA PULPIT. 

3. He died that repentance and remission of sins 
should be preached in His name. See Luke 24 : 46, 
47. " Thus it is written and thus it behooved Christ 
to suffer and to rise from the dead the third day : 
that repentance and remission of sins should be 
preached in His name among all nations beginning 
at Jerusalem." Without His death there could 
have been no forgiveness of sins. All the blood 
shed upon Jewish altars could not atone for sin. 
Hence, Christ must die and His blood find its way 
back to the first penitent this side of Eden's gate 
and follow on until the last penitent this side of 
eternity shall be forgiven. Thank God for the death 
of His Son 1 

" Were all the realms of nature mine, 
This were a gift by far too small ; 
Such love, amazing, so divine, 
Demands my soul, my life, my all." 

4. Christ died to prepare the way for the descent 
of the Holy Spirit 

" Nevertheless, I tell you the truth. It is expedi- 
ent for you that I go away : for if I go not away, the 
Comforter will not come unto you ; but if I depart, I 
will send him unto you" (John 16 : 7). — See also John 
7:39. 

" But this spake he of the Spirit which they that 
believe on him should receive : for the Holy Grhost 
was not yet given, because that Jesus was not yet 
glorijiedP Jesus said to His disciples just before 
He left them, "I will not leave you comfortless, I 



WHY MUST CHRIST DIE? 349 

will come again," (John 14 : 18). Are we to under- 
staiid from the passages just cited that the Holy 
Spirit had never been sent to any person or persons ? 

We have always believed that such men as Moses, 
Job, Isaiah and Daniel had the Holy Spirit ; also 
John, the Harbinger, who said, " Behold the Lamb 
of God which taketli away the sin of the world." 
The seventy who were sent out, at whose approach 
the devils trembled, the twelve to whom power was 
given to heal the sick and work various kinds of 
miracles — all these did their wonderful works before 
Christ ascended. How can this be reconciled with 
the Scripture referred to? Tlie Holy Spirit was 
glTten to persons he/ore ChrisVs ascension for one 
"purpose^ and to persons after His ascension for 
another purpose. The work, or office of the Holy 
Spirit before His ascension was to enable persons to 
work miracles and foretell future events, which 
power ceased with the Apostles and their co-labor- 
ers. Now Christians receive it as a comforter. 
Thank God we have such a comforter. 

It is better for us to have the Holy Spirit in us 
than to have it among us as it once was. Methinks 
it is better for us to have this comforter, than to have 
Christ dwelling upon earth as He once did. Sup- 
pose He were here as He was once, how few would 
in a lifetime be permitted to see Him or hear His 
gentle voice. Even when He was here in the narrow 
strip of the world in which His mighty works were 
performed, it was with great difficulty that He could 
be approached. See Zacheus climbing a tree in 



S60 THE IOWA PULPIT. 

order to see Him, and the poor, sinful woman who 
cried after Him for hours saying: "If lean but 
touch the hem of His garment, I shall be made 
whole." 

Having the Holy Spirit as a comforter, Christ is 
with us all the time. Wherever there is a child of 
God there is the Spirit of God. In the crowded city, 
in the lonely desert, " at home or abroad" the Holy 
Spirit is ever with us. 

How may this Holy Spirit be received and en- 
joyed? By obeying tlie commandments of Clirist. 
" If ye love me, keep my commandments ; and I will 
pray the Father and He shall give you another Oom- 
forter^^ etc., (John 14 : 15, 16). "Repent and be bap- 
tized every one of you in the name of Jesus Christ 
for the remission of sins, and ye shall receive the 
gift of the Holy Ghost " (or the Comforter), (Acts 2 : 
38). " And we are witnesses of these things, and so 
also is the Holy Ghost, whom God hath given to 
them that otey Him, (Acts 5 : 32). 

If I would enjoy more of this Holy Spirit, I must 
be more obedient to Christ, I must live nearer to 
Him. Brethren, let us not grieve the Holy Spirit 
whereby we are sealed unto the day of redemption, 
but let us pray as did David, " Create in me a clean 
heart, God ; and renew a right spirit within me. 
Cast me not away from thy presence, and take not 
thy Holy Spirit from me." Praise God for this com- 
forter. 

5. He must die to reconcile us and bring us hacJc 
to Qod, I suppose the death of Christ did look 



WHY MUST CHRIST DIE? 351 

God-ward, did affect God, but to what extent I do 
not know. But I do know that His death looks 
man-ward, and its effect is marvelous. 

The doctrine that God is angry with the sons of 
men and cannot have mercy upon them until He has 
wreaked vengeance upon His only "begotten Son, is 
contrary to my idea of a loving Father. God was 
angry neither with Christ nor the sons of men. 
Twice does He call Christ His " well beloved Son in 
whom He is well pleased." And He so loved the 
world that He gave His Son to die that whosoever 
believeth in Him should not perish but have ever- 
lasting life. 

Christ was not "punished for our sins, but He did 
suffer for them. There is a vast difference between 
punishment and suffering. The guilty only can be 
punished, while the innocent may suffer. 

I visited at one time a family composed of father, 
mother, two daughters and one son. The mother 
and two daughters were Christians and belonged to 
the congregation for which I was preaching. They 
had not been to church for some weeks and I asked 
them the reason why. All were silent for a time 
and they then burst forth into tears while one of the 
daughters said: "We have not had the heart to 
come ; we are covered with shame and disgrace and 
we feel that death would be a sweet release." What 
was so terrible as to thus crush the hearts, blast the 
lives and make a hell of earth ? A drunken father 
and brother. These daughters did suffer but were 
not punished, the drunkards only could be punished. 



352 THE IOWA PULPIT. 

I have described a scene only to well-known in the 
world. O God, help us to banish this monster, this 
demon of hell that has caused so much suffering in 
our land. 

We may suffer in consequence of Adam's sin, but 
be punished only for our own. Christ never sinned, 
therefore, was never punished, but He did suffer for 
our sins. But why did He suffer ? That He might 
bring us to God. (1 Peter 3 : 18). 

If our salvation had been a commercial purchase 
or transaction, Grod would have saved all, or if it 
had been a matter of philanthropy or power, God 
would have saved all. But God could not save man 
(I speak reverently) unless he came haclc to him ; 
hence, Christ must die to bring man back to God. 

All Christ said and did was to make man willing 
to be saved. He holds up His hands crimsoned in 
His own blood and says, " Will you be saved? " He 
would say, " Behold these blood-beads running down 
my face ; see my torn side, now will you come to 
God ? " sinner ! will you not sit beneath the drop- 
ping of that thorn- crowned summit until your stub- 
born heart gives way, your cheeks turn pale and 
with quivering lips you say, 

* I yield, I yield, I can hold out no more, 
I sink by dying love compelled, 
And own thee conqueror." 

Nothing short of His death would have so effect- 
ively brought us to God. The purity of His life, 
the tenderness of His great heart and His tears might 



WHY MUST CHRIST DIE? 353 

have drawn some ; His suffering in the garden might 
have drawn others ; but God gives us a greater 
demons ti'ation of His love than all this — He permits 
His Son to be nailed to the cross. 

Why must he be nailed there ? " And as Moses 
lifted up the serpent in the wilderness, even so 
must the son of man be lifted up," (John 3 : 14). " I, 
if I be lifted up from the earth, will draw all men 
unto me " (John 12 : 32). 

His death, burial and resurrection which Paul 
termed the gospel, is the drawing power of God. 
Whosoever resisteth that power, resisteth the power 
of God, " my word" (or gospel) " is quick and pow- 
erful," that is, it i^full of poioer. 

Paul says he pursuades men, that is, he pursuades 
men to come to God, by preaching Christ. Under 
the influence of this gospel, Agrippa said to Paul, 
" Almost thou pursuadest me to be a Christian." 

At one time a city preacher made an appointment 
to preach to an illiterate people of a certain inland 
town. After he had sent the appointment he began 
to ask himself this question, "How caul interest 
those people ? If I go there and preach theology as 
I do to my congregation in the city, they will not 
comprehend it ; what shall I do ?" He at last re- 
solved liked this : "I will leave my theology at 
home and I will go and preach in its simplest form, 
the gospel, or Christ crucified.'* A large audience 
greeted him. He said that before he was haK through 
he noticed that one-half of the congregation was in 

sympathy with the discourse, and when he was done, 
23 



354 THE IOWA PULPIT. 

the whole audience was bathed in tears. The people 
said, " we never heard such preaching before ; we 
can understand and appreciate that kind of preach- 
ing." Would to God there was more plain and sim- 
ple gospel preached and less theology. The contest 
to-day is not over theology, dogmas, hair-splitting 
questions nor speculations, but over the crucified 
form of the Son of Grod. 

To illustrate how his sufferings and death may 
persuade us to come back to our Father, we will sup- 
pose a case, one not unreasonable, but has often 
occurred. Suppose the younger son of a family has 
become a prodigal, has gone into a far country. 
One evening as twilight deepens around that home, 
the father groans and says, " I am so sad this even- 
ing, how many are the troubles we have to bear in 
this life." The elder son hears his father and says, 
"Father, what can the matter be?" " Oh, I was just 
thinking of your prodigal brother ; I wonder where 
he is to-night ? He may be hungry, he may be cold. 
Poor boy, I will never see him again I fear. If he 
only knew how he is grieving me he would surely 
come back." At this juncture the elder son says, 
" Father, I'll go and search for my brother and if I 
find him, will try to persuade him to come back to 
you." The elder brother starts on the long, peril- 
ous journey. After days of travel, part of the time 
through an enemies land, he finds his brother, 
ragged, and so poverty-stricken that he is compelled 
to feed swine. The elder brother tells the younger 
of the abundance in his father's house, tells him of 



WHY MUST CHEIST DIE? 355 

the grief and love of his father and how anxious the 
father is to have him come home. Bat the prodigal 
says, " I will not go." Still his brother pleads and 
will not give him up. By and by an enemy comes 
upon them and the elder brother is killed. The prodi- 
gal son looks upon his brother, bleeding and dead 
before him, and soliliquizes thus : " Oh ! how great 
must have been the love of my brother to come all 
this long journey for me ; and how great must have 
been the love of my father to permit him to come." 
He comes to himself and says, " I will arise and go 
to my father." 

So, dear sinner, Jesus has come the immeasurable 
distance from heaven to earth, and has died to 
persuade you to come back to God. Yes, Jesus was 
slain to bring you to God. Do I hear one saying, 
" I will arise and come ?" God help you to come 
and come now. 

Since God has ordained that preaching a crucified 
Redeemer shall stir the souls of men, and draw them 
to Himself, I ask, dear sinner, has it had its desired 
effect upon your soul ? Have you listened to this 
gospel with indifference, have you had no feeling as 
you listened to this tale of love and sorrow ? No, no, 
it cannot be. If the death of Christ would cause the 
sun to blush in shame, the earth to reel and the 
flinty rocks to fall apart, is there not power enough 
in it to melt the hearts of men ? 

Sinner, follow Jesus from the manger to the gar- 
den, from the garden to the judgment hall, from the 
judgment hall to the cross on Calvary. See him 



356 THE IOWA PULPIT. 

bleeding, suffering, dying, all this for you. Yes, He 
must die^ He must he lifted up to draw sinners 
to Himself. ISTot one drop of His blood, but all the 
blood shed by Him was necessary to the salvation 
of men. 

Having heard this gospel, you are now placed in 
a solemn and critical situation. Jesus says, " If I 
had not come and spoken unto them, they had 
not sin ; but now they have no cloak for their sin." 
(John 15 : 22). 

As men are free moral agents, as soon as they 
hear and understand the gospel, they are under ob- 
ligation to embrace it. A knowledge of duty always 
binds the individual to a performance thereof. In- 
difference is disobedience. To stand still when 
Christ commands you to follow Him is to resist His 
authority. Sinner, ask your most intimate friend 
who sits nearest you if you ought not come to Christ 
now. Ask your brother, sister, father, mother, will 
they not all say, " Yes, by all means come now ?" 

Suppose you could ascend to heaven and ask the 
angels, would they not say, "Yes, come to Jesus?" 
Suppose you could ask a sainted mother who has 
long since entered the joys of her eternal home, 
would she not say, "Yes, my child, come at once?" 
Suppose you could unlock the gates of hell and 
could ask the lost ones, what would they say ? We 
have heard from that world but once, then the rich 
man said to Father Abraham, " Send Lazarus back 
to yonder world, I have five brethren there, that he 
may warn them not to come to this place." Since 



WHY MUST CHRIST DIE? 357 

heaven and earth and hell, and the good and pure 
of all ages, exhort you to come, why not heed their 
warning voice. 

Then see Jesus holding out to you His bleeding 
hands, and hear Him pleading all the day to you to 
come. Oh, how can you stay away ! Will you not 
say from the depths of a convinced and convicted 
heart : 

** I am coming Lord ! 
Coming now to Thee; 
Wasii me, cleanse me in the blood 
That flowed on Calvary." 




CHARLES BLANCHARD. 



CHAS. BLANCHARD. 




FAIR exhibit of the Iowa pulpit could not be given, 
without at least one representative from among the 
young preachers. Consequently the subject of this 
sketch is here introduced. He was born in Louisa 
County, Iowa, September 7, 1861, and is consequently 
in his twenty-third year. He grew up on a farm 
owned by his father, who is an industrious and suc- 
cessful farmer, until he was seventeen years old ; having had 
the advantages of the the district school and the city schools 
in Wapello, four miles away. 

From that time till he was twenty, he engaged in teaching in 
winter and working on the farm in summer, thus training both 
body and mind for the responsibilities of life. Thereafter he 
attended school at Eureka, Illinois, for about one year, preach- 
ing here and there during the time, as is the custom of stu- 
dents contemplating the ministry. 

He was baptized by L. C. Wilson, July 13, 1879, and made his 
first attempt at preaching, at Matamora, Illinois, when but 
twen'ty years of age. Having returned from Eureka he taught 
school till June, 1883, when he entered regularly upon the work 
of the ministry and took a field in Monona County, Iowa, which 
was being organized by the State Evangelist. In this field he 
still labors with great acceptance, and has had reasonable 
success. 

He is large hearted, and true by nature ; and these, warmed 
by the sympathy and culture of a Christian mother, give him 
strong character. He is intensely in earnest in his chosen 
life work, and highly appreciates any assistance he receives. 
He is very devoted to God, and no amount of cares ever robs 
Him of his pious devotions. He has almost a mania for personal 
purity and mastery over sin. The following from a letter brings 

359 



360 THE IOWA PULPIT. 

him out very well : " I have worked hard ; studied hard ; in the 
field, in the school-room, by the teacher's desk, on the cars, and 
in the short space of time I have beenin the regular ministry. I 
have struggled hard with sin — how hard, God and my own 
heart only know. I have tried above all to be honest: to keep 
pure and out of weakness, always and earnestly pray to be 
made strong ; have always tried to do my work well, whether 
plowing corn, going to school, or preaching." 

In personal appearance, he is about five feet ten inches in 
height , and weighs about 145 pounds ; spare build ; fair com- 
plexioned ; youthful countenance, expressing easily the kind- 
ness of the heart within, and a voice that indicates a com- 
mand of self. 

In style, conversational, with great earnestness ; very direct 
without display of self, but earnestly pleading for Christ with 
seeming obliviousness to any other claim in the world. Frater- 
nal greetings to every one, especially to the children. He will 
be a success in the ministry if no misfortune befalls him. 



AEE YE ALSO DECEIVED ? 



BY 0. BLANOHAKD. 




'*Then came the officers to the chief priests and Pharisees ; and 
they said unto them, Why have ye not brought Him ? The 
officers answered, Never man spake like this man. Then 
answered the Pharisees, Are ye also deceived f Have any of the 
rulers of the Pharisees believed on Him?"— John 7 : 45, 48. 

"There is a story long beloved by man, 
Earth hath no such plan." 

RE we also deceived? Or are we deceiving 
ourselves ? Is this story long beloved, this 
sweet Evangel among men, true, or is it not ? 
Are its "virtues " mrtues indeed? Its " final- 
alties " flnalties ? What is truth ? Truth is 
divine. He that answers this question must be divine. 
" Never man so spake ! " (Rev. Yer.) Is not this One 
more than man ? Is He not divine ? What is His 
authority ? Can He answer ? Is this of a truth the 
prophet ? Look we for another ? When the Christ 
Cometh will He do more wonderful works than these ? 
Is not this the Christ ? Surely this is the Christ ! 

But some will say, " How can these things be ? 
What, doth the Christ come out of Galilee ? Search 
and see that out of Galilee ariseth no prophet ! Some 
say that He is a good man. Others, no ; for He 

361 



362 THE IOWA PULPIT. 

leadeth the people astray. Are ye also deceived? 
What then ? Do men gather grapes of thorns, or figs 
of thistles ? Either make the tree good and its fruit 
good, or the tree evil and its fruit evil ! " What is 
Truth? 

EitTier the religion of the Galilean Prophet is 
true, or it is the strangest deception ener perpetrated 
against humanity. 

If it is not true, what? Then the Bible is not true. 
Then the psalms of Israel's sweet singer, which have 
soothed and comforted so many of earth's weary ; 
cheered so many of earth's striving ; sustained so 
many of earth's falling ; quickened the spiritual as- 
pirations of myriads ; inspired the sweetest songs 
ever sung by mortals ; filled vast temples and cathe- 
drals with holy music ; echoed in caves and moun- 
tains; went humbly, gladly up from huts 'mid 
mountain and forest ; cheered the hour of age, and 
pleased the heart of childhood ; filled with holy awe 
and reverence the sacred assembly ; nerved the heart 
of the warrior, and shouted in the song of the victor ; 
sustained in the hour of trial, and consoled in the 
time of mourning ; been softly sung o'er by the bed- 
side, and lisped in broken strains by the dying ; 
sung in the homes and haunts of the living, written on 
the tombs of the dead ! But what of all this ? These 
are but the fine fancies of a gifted but dreamy shep- 
herd lad ! This royal Prince, indeed, is the prince of 
magicians! These things are not true, however 
sweet they be, for David in the Spirit called Him 
Lord, and speaketh likewise of His coming ! 



AKE YE ALSO DECEIVED? 363 

Then the prophecies — open visions of the majestic 
story from above ; the Spirit's songs in the night- 
watches in the dawning of the Day- Star from on high ; 
the holy breathings of those who sought diligently 
how they might look into these things ; who saw the 
promises afar and greeted them ; and who endured 
as seeing Him that is invisible, — these, in like man- 
ner, are not true, are but the fancies of idle dreamers, 
— ^if, indeed, Emmanuel hath not come. " For all 
the prophets from Samuel and thereon downward as 
many as have spoken, have likewise testified of these 
days." "To Him bear all the prophets witness, 
that whosoever believeth in His name, might have 
everlasting life." ^ 

Moses also saith : " A prophet shall the Lord thy 
God raise up unto thee from among the brethren, 
like unto me, and unto Him, shall the gathering of 
the people be. And it shall come to pass that who- 
soever will not hearken unto this Prophet, shall bp 
utterly cut off from among the people." 

But more : The manifold, gracious words of Mes- 
siah, whereat the people wondered, and the multi- 
tude were astonished; their sweetness, their purity 
their compassionate tenderness ; their authority, theii 
strong condemnations; their precious invitations, 
precious and exceeding great promises, these are 
untrue, or meaningless, or deceptive, if Jesus be not 
the promised Messiah. His words bear witness ol 
Him. " The words that I speak unto you are not 
mine, but the Father's which sent me." But if He 
is not the Son, then His saying is not true. If He 



364 THE IOWA PULPIT. 

bear witness of himself, His witness is not true. 
Then we know not what is truth ; for if he be not 
the Christ, then He is not the truth. And He who 
spake as never man spake, in parables unto the 
multitudes, hath left una^Dplied the parable of para- 
bles, unsolved the mystery of mysteries, " God is 
love ! " For if he be not the Son, then God hath not 
loved the world, nor sent the Son to be the Savior of 
the world! Then the sweet Evangel among men 
hath lost its sweetness ; Faith hath been crucified 
between two malefactors, in the person of the third ; 
while Hope lies deeply buried in an unknown tomb ; 
and Love is yet a stranger in the world, and man a 
pilgrim in the earth as all his fathers were ; but not 
as they, look we for the Coming One ! 

" We sit unowned upon our burial sod, 
And know not whence we are, or whose we be 
Comfortless mourners for the house of God— 
The rocks of Calvary ! " 

Then the apostles' strong teachings are but as the 
impossible ideals and imaginings of the Hermits 
'mid the desert caves? What profit, if after the 
manner of men they fought with beasts at Ephesus ? 
What avail their strivings unto blood ; their strong 
exhortations to their brethren in bonds ? For, in- 
deed, say they, if Christ be not risen from the dead, 
then is our preaching vain, your faith vain, and ye 
are yet in your sins. And if in this life only we 
have hope in Christ, we are of all men more piti- 
able. Yea, we are found false witnesses of God, if 
so be that the dead are not raised ! 



ABE YE ALSO DECEIVED? 365 

Then the learned of the world are deceived. The 
learning of the world to-day is for Christ, not 
against Him. The best learning of the world is not 
opposed to Christ. The gospel is not opposed to 
enlightenment. It is the true culture. A univer- 
sally enlightened and thus a universally saved peo- 
ple ; an illuminated and a sanctified humanity, are 
dimne apprehensions. " It is God that hath said, 
light shall shine out of darkness, who shined in our 
hearts, to give the light of the knowledge of the 
glory of God in the face of Jesus Christ." God 
saves men by illuminating their minds through the 
gospel of the glory of Christ (2 Cor. 4 : 3-6). Next 
to perversity of will, and worldliness, the worst 
enemy of the gospel is ignorance. 

Not even the learned scientists are unbelievers. , 
Of the American Association for the Promotion of 
Science, held, I think in 1880, over three-fourths of 
the two thousand members, were believers in the 
divine mission of Messiah, and the Royal Society, 
consisting of the most eminent scientists of Great 
Britain, thought it not unbecoming during one of 
their recent meetings, to adjonrn on the Lord's day, 
and themselves engage in a special service to the 
Most High, avowing their mutual faith in the one 
Supreme Being. "Science bows low at the foot 
of the cross." The learned pay tribute to the 
one greater than Csesar ! But if Jesus be not the 
Christ, if His high claim is not true, then these are 
also deceived. 

Then our universities, colleges, seminaries, and 



366 THE IOWA PULPIT. 

public scliools, are enga*ged in propagating a mag- 
nificent lie ! The larger part of our higher institu- 
tions of learning have been founded, and are 
sustained, either immediately or by the influence of 
the church. Our public schools are the out-growth 
of the Puritan idea of intelligence, drawn from the 
book of books to them and us. But, if the religion 
of the Galilean Prophet is not true, then wisdom 
hath become the handmaid of folly, and we are her 
children ! 

Then the ministers of the gospel are engaged in 
an abominable traffic with men's souls ! What we 
had accounted " holy toils " for the Holy One that 
died, if indeed He liveth not again, are but a blind 
and reckless traffic with immortal wares ! Who 
cares for the souls of men ? Who lead the blind ? 
" Yerily, if the blind lead the blind, they both fall 
into the ditch." If the religion of the N^azarene 
Prophet is not true, then ministers of His, however 
pure, devoted, self-denying, god-fearing, are never- 
theless deluded and delusive men ; and self-protec- 
tion demands, that along with other deceivers, we 
" Beware of Frauds ! " Post it up in public places ; 
by the road-side ; on the street-corners ; on the 
lamp-post ; on our highway bridges ; in the cars ; 
on the church-doors; over the pulpit and public 
rostrum; in our school-houses; over the mantle- 
piece ; yea, on the grave-stones of loved ones — lest 
they defraud us even of their lifeless dust ! 

Then, like the Athenians, we are engaged in wor- 
shiping an " unknown God." Their mocking of the 



ARE YE ALSO DECEIVED ? 367 

resurrection, is the first scorn of an idle tale. Tliey 
were wiser than apostles, lience wiser than we. Pro- 
fessing onrselves to be wise we are become fools. 

With the Agnostic of our own day, we cannot 
speak certainly of the beyond. In what word of 
comfort shall we speak to one another? We do not 
know that man has any soul ! The doctrine of Im 
mortality is a huge deception, having no sufficient 
basis on which to rest. The resurrection is a myth- 
ical tale. The dead rise no more f 

With the Ephesians we are without God and with- 
out Hope in the world. The Hope of the faithful 
followers of the Galilean Prophet, is a bauble in 
mid ocean ; it is like a broken cable ; it is an anchor 
dropped in a bottomless sea ! Verity, it reacheth not 
into the heavens, but is buried in the graves of all 
men ! The earth and sea are one eternal sepulcJier ! 

Then the prophets,' Messiah's, Apostles' sufferings 
and bitter cryings and tears, with mighty trials of 
faith, not accepting their deliverance, are but as the 
fabled stories of the gods. 

The scornful "Aha! let Him come down from 
the cross now, and we will believe on Him," finds no 
answer. There is no answer in death! O, son of 
man, there is no wisdom in the grave whither thou 
goest ! K the grave hath not been opened, if the 
Lord be not risen indeed, then our faith is vain, the 
scornful laugh mocks our hopeless woe, and " they 
also which are fallen asleep in Jesus are perished \ " 

The apostles' midnight songs and prayers give 
back the echo, 0, deluded men I Festus was right 



368 THE IOWA PULPIT. 

when lie said, "Paul, thou art beside thyself; much 
learning hath made thee mad ! " 

This heresy that was everywhere evil spoken of, is 
the worst heresy that ever obtained among men. 
Saul of Tarsus was fairly right when he thought 
within himself that he ought to do inany things con- 
trary to this way. It is not the way^ if Jesus be 
not the Christ of God. 

The martyr's triumphant march is but as the vilest 
criminal to the gibbet or the stake. Their fires are 
as the false beacons of the wreckers along the main. 

The vaunting boast of the hardened criminal, " I 
am an IngersoU man ! " contains more of truth and 
as much of triumph as Paul's grand burst of Chris- 
tian hope, expectation and joy, — if the gospel which 
he preached be not true ; and it is not, else Jesus is 
the Christ, dead, buried, and raised again the third 
day, " according to the Scriptures." And if the Gos- 
pel which Paul preached is not true, then have we 
received the grace of God in vain. Nay, then the 
grace of God, which bringeth salvation, hath not ap- 
peared. Salvation's song is hushed forever. Hushed 
then, the voice of them who " bring glad tidings of 
good things unto all people." Ah ! weary and worn 
the feet on the mountain tops ! Moss-grown the 
threshold of the household of God. Silent all as the 
grave, 'mid which it stands ! A silent teacher still 
that mortal men are going the way of all the earth. 
Solemn reminder of the hope, the joy, the gladness, 
the glory, that men once dreamed of here, but which 
never again may be 1 



AEE YE ALSO DECEIVED? 869 

What avail those strifes and stormings; those 
sufferings by ship-wreck ; that day and night in the 
deep; those journejings often; perils of waters; 
perils of robbers ; perils by his own countrymen ; 
perils by the heathen ; perils in city ; perils in the 
wilderness ; perils in the sea ; perils among false 
brethren ; those watchings often, in weariness and 
painf nines s ; in hunger and thirs tings ; in fastings, in 
cold and nakedness ; and besides all these things, 
the care of all the churches ? Those burnings and 
yearnings for the weak, or offended, or offending? 
What avail it, Paul, though you were in labors more 
abundant ; in stripes above measure ; in prisons more 
frequent; in deaths oft'? Ah! Surely Paul, thy 
glory is in the things which concern thine infirmity, 
if Jesus be not the Lord's Anointed — Blessed forever- 
more ! 

Then the parting words and smiles are but as de- 
lusive beckonings of children at their play. We are 
like children, piping one another in the market 
places, and saying : " We have piped to you and 
you have not danced." 

What we thought were monitions from the unseen 
are but idle fancies, and utterly unworthy our cher- 
ishing. " Mother, turn up the light ? " No ! Turn 
it down ! Blow it out ! Blow out the memory of that 
smile ! Forget forever the memory of that last whis- 
per, "I am better now!" Dead ! Gone forever ! Then 
throw away that faded flower ? Cherish no longer 
that hope; it too is dead! The "unknown" is — 
Nothing! The "unseen" is — ^Nowhere! 0, what 

dreamers we are i 
£4 



370 THE IOWA PULPIT. 

Then the very inscriptions on the grave-stones of 
loved Ibut lost, mock ns. The language of the grave- 
stone is cold, heartless ! There are no gossips in the 
city of the dead, say you ? Ah ! They are gossips, 
big and little! They will be your and my nearest 
neighbors by-and-by. We will be like them very 
soon ! Ere long we will gossip over black and white 
palling, with everybody that comes along, and be the 
veriest deceivers ! For man hath staked off God's 
Acre and written it all over with lines — else Jesus be 
risen from the dead. For if He be not, how say we 
the dead in Christ shall rise ? If Christ be not risen, 
if the dead rise not, then are we deceived in life, and 
the veriest deceivers in death ! 

Then the very bells that ring on the recurring 
morn of the first day of the week, when it was her- 
alded the hopeless disciples, by those who were early 
at the sepulchre — "The Lord is risen indeed ! " but 
adds mocking to their hopeless woe and ours, if in- 
deed, some came by night and stole His body away. 
It matters not where they laid Him ; if He be not 
risen again, then theirs and ours is a hopeless woe, 
and every bell that rings, but repeats the echo — 
Woe, Woe, WOE. 

The meriy-makings of the Christmas holidays are 
but as the reckless rush of the frenzied throng at 
Belshazzar's fatal feast. These things can only mean, 
"eat, drink and be merry, for to-morrow we die!" 
Even now the fatal words are written. " Weighed in 
the balance and found wanting." Look heavenward ! 
Eead them in the rain-bow colors of the clouds ! 



AEE YE ALSO DECEIVED ? 871 

Listen ! Hear them out of lieaven's serenest skies ! 
Read tliem in the langauge of the flowers ! Hear them 
in the patter of the rain-drops ; in the falling of the 
snow-flalies ; in the rustle of the leaves ! Fancies 
these ? l^ay, verily these tilings are true, if the Voice 
from the Majestic Story hath not spoken that other 
strong word, " This is my beloved Son, Hear Him ! " 
For if His disciples, which companied with Him in 
the Holy Mount, have followed cunningly devised 
fables, then are we also deceived ! 

Max Muller says : " The history of man is but a 
sad, piteous wail, save for the fact that man is, and 
hath always been seeking after God, if hapily he 
might find Him, though He be not far from us 
all." But 0, how this Scripture mocks us, if God 
hath not revealed Himself to man ! And this He 
hath not, if the religion of Jesus be not true ! For 
who hath spoken like this One ? Who so like unto 
all we might conceive the Son of God to be ? Who so 
holy, harmless, undefiled, and separate from sin- 
ners as He? Who so wise, or so worthy to speak 
unto us the words of eternal life, learned on the 
bosom of the Father? Unto whom shall we go? 
We know not whither! How can we know the 
way? The orphan-children's cry, "Show us the 
Father and it sufficeth us," finds no one to answer 
with reassuring, gentle, loving words, rebuking 
while comforting our faithless hearts. Bereft of 
the Father man is — 

** An infant crying in the night, 
An infant crying for the light, 
And with no language but a cry I" 



372 THE IOWA PULPIT. 

Bereft of heaven ; of the holier passions of these 
our human hearts ; of our immortal hopes ; of our 
unsatisfied longings after purity and peace ; of these 
heavenlier visions of the glory that once was, yet 
sliall he; hereft of these notwithstanding all our 
wisdom, our science so-called, our philosophies; 
our material marvel s ; our miracles wrought with 
human hands ; our pride, our pomp, our glory ; our 
songs, our fantasies, our very ecstacies of short- 
lived joy ; it still remains, a sad commentary indeed, 
upon the wisdom of the least wise of all earth's 
habitants, — mari'sMstory is hut one unending pur- 
poseless tragedy ! 

Our driving, mad, swift-flying world, with all its 
myriad multitudes, is doomed to total oblivion ! 
Scientists say our world is dying. It is ! Centuries 
hence, those who may have escaped the well nigh 
universal doom of a million worlds we know not of 
(if perchance there lives a nobler race than we, 
in Tiolding forth their immortality !) will turn their 
spy-glasses earthward and pronounce the verdict. A 

DEAD WORLD ! No LiGHT ! No LiFE ! 

n. If the religion of the Galilean Prophet is 
true, then mce versa ! 

Then those who oppose or reject Him are deceived ! 
The teaching of Jesus is positive. It were not Di- 
vine if otherwise. Its faith^ worTc, life must be pos- 
itive. He that is not for Him is against Him. He 
that gathereth not with Him scattereth abroad. He 
that rejecteth Him rejecteth also the Father which 
sent Him. Such are found fighting against God ! 



AEE YE ALSO DECEIVED? 373 

"This is my beloved Son: Hear Him!" Such 
heaven's high oracle from the mount of glory. 
" Jesus is the Christ, the Son of the Living God !" 
Such the testimony of the apostles and prophets, 
who were eye-witnesses of His glory. Moreover, 
He "was declared to be the Son of God with power 
according to the spirit of holiness by the resurrec- 
tion of the dead !" He is alive forever more ! He 
reigns I He is the righteous, holy, just One! He 
is heaven's great high, priestly, Mngly One ! He is 
earth's high, priestly, kingly Man ! His name is 
Emmanuel, being interpreted — God with us ! 

He is the world's Savior. He came not to con- 
demn but to save. He is your Savior. Why op- 
pose, why reject Him ? What eml hath He done ? 
For what good worlc wrought do you speak against 
Him? Why war against God's Anointed? Why 
endanger your soul's safety, your salvation, your 
eternal glory? 

His mission is merciful. His object gracious. 
His teaching is new, holy, heavenly, illuminating, 
satisfying. Why choose darkness rather than 
light? Why walk longer mid the dark shadows? 
" O, give me no guesses for a dying pillow !" Why 
pillow your weary head upon doubts ? Why pierce 
those way-worn feet ? Why tare those tired hands ? 
For we have not followed cunningly devised fables. 
We have the words of prophecy made more sure, 
where unto ye do well to give heed, as unto a light 
shining in a dark place, until the day star from on 
high dawn upon you. 0, friends, fathers, mothers, 



374 THE IOWA PULPIT. 

brothers, sisters, come up, come up out of the 

MIST into the SaCEED BRIGHTNESS. 

They that believe on Him need never be put to 
shame. This story long beloved is true. The sweet 
Evangel among men is gracious as He who spake it 
first in Love's own language ! It is Love's message ! 
God is Love ! Love is ours. Hope is ours. Precious 
and exceeding great promises are ours! He has 
called us by His own glory and virtue, unto a like 
precious character and possession with Himself! 
"Beloved now are we the children of God." We 
know not yet what we shall be. But He shall be 
manifest. We shall he lilze Him. We shall see 
Him as He is ! " Yes, Jesus is coming again ! " By 
and by we shall be forever with the Lord. Himself 
will receive us into everlasting habitations. The 
Eternal's tabernacles await us. There is a house not 
made with hands, eternal in the heavens. The earth 
shall grow old and perish. Our house in heaven 
abides. It shall abide forever 1 Now we are saved 
in hope. We live in hope, earnestly looking and 
longing for what shall be. 

We are inheritors of all the past : its marvel, its 
mystery, its miracle ! Its examples of faith, of suf- 
fering. Yerily, the Sufferer hath not suffered in 
vain. JSTeither have any ever suffered for Him in 
vain. Apostles, prophets, martyrs, devout men, 
godly women, humblest followers of the Nazarene, 
who bore with Him the cross, then all receive their 
reward ! Are the feet worn and weary ? They rest 
from their labors. Their works do follow them. 



AEE YE ALSO DECEIVED ? 375 

Thej enter into that rest. It still remains ! We 
have entered into their labors. We are sharers in 
their holy toils, teachings, triumphs ! We shall also 
rest with them after a little season ! 

Moreover, we are heirs of all the future, because 
heirs, joint heirs with Christ ! Of the heaven we 
long for, with all heavenly things ! Of the Immor- 
tality we seek, its glory and honor incorruptible 1 
An eternal life, unspeakable 1 Eternity and all 
eternal tilings! 




J. A. WALTERS. 



J. A. WALTEES. 




OSEPH A. WALTERS was born in Monroe County, 
Ohio, February 16th, 1837. His parents died when he 
was but a mere lad, and he struggled along with the 
usual trials in such cases. When but sixteen, he 
found himself studying the Scriptures, with a view 
of overthrowing " Campbellism," but became con- 
vinced, as all do, who try that method, that what is called 
" Campbellism," is but Primitive Christianity; and to it he 
yielded obedience in the early part of his sixteenth year. 

After this, he spent about two years in the christian families 
of William Powell, now evangelizing in West Virginia, Elder 
Kichard Williams and Hon. J. W. Williams, all members of 
the East Branch church, in Morgan County, Ohio. The en- 
couragement received from them, with Isaac Errett, O. A. Bur- 
gess, and others who stopped with those families during yearly 
meetings, created an unsatiable thirst for an education. 

He attended a Presbyterian college at Sharon, Ohio, where 
his zeal for the truth, brought him into conflict with the Pres- 
byterian and Methodist preachers, and he made his first efforts 
at public preaching, and defending the faith, Josepli Dunn, 
L. M. Harvey and A. G. Ewing, (son-in-law of A. Campbell) 
going forty miles to his assistance. 

He entered Bethany College in 1855, but health and means 
failing him, he left in May, 1857. He then went to Washing- 
ton, Ills., and taught school a few months, living in the family 
of Elder John Johnson, father of B. W. Johnson, editor of 
Christian Evangelist. In 1859, he made a trip to Pike's Peak, 
which greatly improved his health, much more than his 
financial condition. 

377 



•^'T'S THE IOWA PULPIT. 

Upon returning to Ohio, he taught a select school at Antioch, 
which however, was broken up by the war, and in the mean- 
time, he was happily married to Miss Sue M. McCune of Fair- 
view, Ohio. 

Notwithstanding he began preaching in his eighteenth year, 
he was not ordained till 1860, from which time till 1879, he 
preached at various places in Ohio, and then removed to 
Kearney, Neb., and in 1881, to Iowa, and is now preaching for 
Eedfield and Highland churches, his address being Jefferson, 
capitol of Greene County. 

In personal appearance, he is about five feet eight inches in 
height ; of light build, and weighs about 135 pounds, brown 
hair, what little there is of it; keen hazel eyes, and withal a 
genial and pleasant expression. 

He is an earnest and industrious worker, is always finding 
some place to push the claims of the Gospel. Is companion- 
able, cheerful and a true yoke-fellow in the Gospel, who is 
always on hand ready to do his part. 



THE WILL OF GOD. 



BY J. A. WALTERS. 




"Wherefore be ye not unwise, but understanding what the 
will of the Lord is." — Ephesians 5 : 17. 

(^^|)HEE,E is not now, in all this universe, nor 
was there ever, in all the ages past, nor will 
there ever be, in all time to come, one single 
being, however great or however small, con- 
cerning which Grod has not some design, or 
in other words, a will. 

"He, who has stretched ont the heavens like a 
curtain and walks upon the wings of the wind," in- 
tends that every creature of His care and love, from 
the tallest angel that dwells in light celestial, down 
to the smallest insect that flies above our heads, shall 
accomplish some purpose of His sovereign will. 

if the mission designed for each, had always been 
perfectly filled, then the most perfect condition of 
peace and prosperity would have prevailed that 
could possibly exist in a world like this. 

Evidently there has been some violation of the 
will of Him "whose throne is in the heavens and 
whose footstool the earth is." 

379 



380 THE IOWA PULPIT. 

Otherwise who can account for the sadness and 
sorrow, the pain and death, here and there and 
everywhere throughout the inhabitable earth. Who 
or what has disturbed and broken the peace and 
order that existed in the universe, " When the morn- 
ing stars sang together and all the sons of God 
shouted for joy?" Wonder if the infraction has 
been among the beasts of the field and forest, and 
the birds of the air ? 

II. The question naturally arises, how has God 
imparted His will to man and beast ? 

We have been taught to call that instinct which 
guides and controls the animal and fowl. They 
enter this world fully possessed of this infixed prin- 
ciple. The robin one year old will build a nest as 
complete as that built by one ten times that age. 
The pheasant, under its controlling power, will flut- 
ter and limp as if badly crippled, to attract the at- 
tention of the hunter from her little brood. And 
they only a few days, or, perhaps, but a few hours 
from their egg" shell home, readily distinguish 
between the cry of alarm and the call to dinner by 
the mother bird. 

Many other illustrations might be given but these 
sufiice to show the working of that principle by 
which beast and bird are guided and protected. 

Now what naturalists term instinct in animals and 
fowls may well be styled the will of God impressed 
on their nature. 

And this principle by which they are guided and 
protected, admits no improvement, as before stated. 



THE WILL OF GOD. 381 

" The hive of the bee and the house of the beaver 
are no better than they were a thousand years ago." 

But the principle by which man is directed and 
protected is very different. The rule designed for 
his guidance is not inborn. But it has been revealed 
to him and must therefore be learned by him. 

Conscience, therefore, if innate, as some aflfiirm, 
cannot be that rule. And if it be a creature of edu- 
cation, as claimed by others, it cannot be a correct 
guide unless it, itself, be correctly guided. Just as 
is the education which it receives will be its dictates. 
Like a finger-board on a pivot, which points in what- 
ever direction the wind blows, conscience points or 
dictates this way or that, according to the education 
it has received. Hence a Catholic's conscience points 
one way and that of a Protestant another way. A 
Mormon's conscience dictates to him that Polygamy 
is right. Your conscience dictates that it is wrong. 
The conscience of the Friend, (Quaker) leads him 
to ignore Water Baptism and the Lord's Supper 
entirely, while the conscience of his neighbor regards 
both these institutions highly important. 

Mr. A's conscience approves infant church mem- 
bership, but Mr. B's conscience condemns it. 

The fierce opposition of Saul of Tarsus to Christ 
and his earnest advocacy of Christianity after he 
had abandoned the Jewish religion and embraced the 
Christian, strikingly illustrates the mutable char- 
acter of conscience. With the education and mind 
of an individual changed, his conscience will con- 
demn what it had previously sanctioned, and ap- 
prove what it had before condemned. 



382 THE IOWA PULPIT. 

The case of Saul also shows that being conscien- 
tious in a matter does not necessarily make that 
matter right. If indeed, honesty makes a thing 
right, then Saul's killing Christians was right. Said 
he, " I verily thought with myself that I ought to do 
many things contrary to the name of Jesus of 
Nazareth" (Acts 26:9). "I have lived in all good 
conscience before God until this day " (Act. 23 : 1). 

But you ask, "Do not the Scriptures somewhere 
say, ' As a man thinketh in his heart, so is he V " 
The language of Solomon respecting the evil ruler is, 
" For as he thinketh in his heart, so is he " (Prov. 
23 : 7). 

"Well, suppose a man thinks in his heart wrong, is 
he not therefore wrong ? Can a thought that is incor- 
rect in a man's heart; no matter how honest that 
thought is, make the man right in wha t he thinks ? If a 
man wishes to go to California, but takes a train east- 
ward bound, does his thinking that he is traveling 
westward, make it so ? Does his feeling that the train 
is running westward, change the direction of that 
train from east to west ? When the sons of Jacob 
brought to him their brother Joseph's coat, besmear- 
ed with the kid's blood, into which they had dipped 
it, he felt sure that his beloved boy had been slain 
by the wild beasts. He felt that way because he 
thought that way. When he learned that Joseph 
was alive, his feelings at once were changed. 

The Hindoo mother smiles as she beholds the huge 
crocodile devour her child which she throws into the 
river. Do you say her heart is not right ? That what 



THE WILL OF GOD. '^So 

she needs is a cliange of lieart ? But, let iis enquire, 
is the trouble with her heart ? Is her heart not honest ? 
Would you have her heart changed from an honest 
heart to a dishonest one ? Let me assure you that 
the trouble is in her head rather than in her heart. 
She laughs as the sea monster destroys her child be- 
cause she makes the sacrifice as an act of duty and 
worship to appease the supposed wrath of her 
heathen god. 

Enlighten that heathen mother's mind, change her 
way of thinking, or, in other words, get her head 
right, and she will no longer follow such a custom, 
much less experience pleasure in such a practice. 

Since then the human conscience and human feel- 
ings are as versatile as the fingerboard on a pivot, 
therefore, as the fingerboard must be spiked fast, so 
as to guide the traveler in the right way, so must the 
human conscience be spiked fast, as it were, that is, 
it must be made to point in the right direction, and 
in the right direction only, in order that it may be a 
reliable guide from earth to heaven. 

ISTow, evidently the conscience points in the right 
direction, when it points or dictates according to 
God's revealed or expressed will. The will of God 
is that with which the conscience mnst be spiked. 
Any thing that man thinks, sa^^s or does, that is 
contrary to God's will, concerning him, must cer- 
tainly be wrong. 

Let us ask then, where may we find God's will 
concerning man, expressed? Obviously, His will is 
set forth in His word. K you command your son to 



384 THE IOWA PULPIT. 

do certain things, and not to do others, your instruc- 
tions emlbrace your will, unless you mean to deal un- 
fairly with your son. 

When God said to Adam, " Thou shalt not eat of 
the tree of the knowledge of good and evil," he cer- 
tainly willed that Adam should not eat. Otherwise, 
Adam in breaking the command did God's will ; and 
not only so, but the Lord punished Adam for doing 
His will. 

But the question returns, where may the Lord's 
will respecting mankind be found? If embodied 
in His word, where then may we find His word ? 

The Christian, at least, answers, in the Bible. In- 
deed, he afirms and teaches that the Bible is God^s 
word. Though it contains the sayings of bad men, 
and even of Satan himself, yet as a whole, it is God's 
word. A good man may in his testimony in court, 
in any given case, embrace the oaths of some wicked 
person, yet the testimony as a whole is his own. 

in. There are two grand divisions of God's word. 
The former embraces a period of time reaching from 
man's creation to the birth of Christ. The latter in- 
cludes that period of the world's history that began 
at the birth of the world's Redeemer. Now as the 
first of these two grand divisions of God's word em- 
bodies His will respecting those who lived before 
Christ or in Olden Times, it is termed the Old Testa- 
ment. The second division, embracing God's will 
concerning man, in what is called the Christian Dis- 
pensation, is termed the JS'ew Testament. While both 
Testaments are divine, only the New is now in force. 



THE WILL OF GOD. . 385 

Thongh the New contains mucli of the Old, yet the 
making and ratifying of the Kew has abrogated the 
Old. Just as the adoption of a new constitution for 
a State annuls the old constitution of that State. 

Thus taught Paul. In speaking of Christ in con- 
nection with the Old and New Testaments, he says, 
''He taketh away the first that he may establish 
the second " (Heb. 10 : 9). He also says, " In that he 
saith, A new covenant, he hath made the first old — 
Now that which decayeth and waxeth old, is ready 
to vanish away " (Heb. 8 : 13). 

Moses was Mediator of the Old Covenant, Testa- 
ment or Will. Christ is Mediator of the New. In 
Hebrews, 9th chapter, Paul tells us that Moses dedi- 
cated the Old Testament with the blood of animals. 
And in the same connection we learn that Christ 
dedicated the New Testament with His own blood. 
Indeed, in order to establish the New Testament, or 
if you please, to make the New Covenant, or Will, 
the death of Christ was necessary. Hence, Paul 
says, " For where a Testament is, there must also 
of necessity^ be the death of the testator." It was not, 
however, until after His death that His Testament or 
Will came into force. Hear the apostle again. 
"For a testament is of force after men are dead; 
otherwise it is of no strength at all, while the testa- 
tor liveth" (Heb. 9 : 17). Was not Christ living when 
He commanded the rich man " To sell whatever 
He had and give to the poor ?" When he said to the 
man sick of the palsy, " thy sins be forgiven thee ? " 
And was he not living when he said to the thief on 

25 



386 ' THE IOWA PULPIT. 

the cross, " To-day shalt thoii be with me in para- 
dise." 

Sinner friend, why say that you desire to be saved 
like the thief was. Admitting that the thief's re- 
quest and Christ's answer indicate his salvation, you 
should never become a thief nor ask for a repetition 
of the bloody scenes of Calvary. And all these 
would have to occur again that you might realize 
your unreasonable wish. For the curious it is now 
stated that even the Apostles had no higher concep- 
tion of Christ than that He had come to establish 
and mle in an earthly kingdom. Their hopes there- 
fore of filling important places in His kingdom died 
in them when Jesus died on the cross. They re- 
turned to their old avocation of fishing. It is not 
probable, therefore, that the thief had a more cor- 
rect view of Christ's mission than they had, or that 
he had even as good an understanding of Christ's 
work. 

His hope was that Christ, who had declared his 
ability to lay down his life and also to take it again, 
would establish an earthly kingdom and would as- 
sign him some important station in that kingdom. 

The nature of his request, and that of Christ's 
answer, together with the fact that, after His resur- 
rection, Jesus declared to Mary that He had not yet 
ascended to heaven (John 20 : 17), stoutly oppose the 
popular view. But let this be as it may, the ISTew 
Testament or Will was not in force till after Christ's 
death. 

The St. Croix river is a boundary line between 



THE WILL or GOD. 387 

New Brunswick and Maine. Where the one ends 
the other "begins. Christ's death divides between 
the Old Testament and the New. On the banks of 
St. Croix stands a marble slab. One side of which 
contains the words, '^ The Queen's Dominion," and 
the other side, "The United States." And it is 
written on one side of the cross of Christ, it may be 
said, Moses and the Law, and on the other side, 
Christ and the Gospel. 

Christ, not Moses, must be heard now. On tbe 
mount of transfiguration attention was directed to 
him in tliese words : " This is my beloved Son in 
whom I am well pleased, hear ye Him." He is that 
Prophet referred to in Deut. 18th chapter, and in 
Acts, 3d chapter, whom the people must hear under 
the penalty of death. 

Mankind must now consult the Grospel of Christ 
on the question of salvation. Paul styles it the 
gospel of salvation (Ephesians 1 : 13). 

The Author of heaven's last will to our race, after 
sealing it with His own precious blood, commis- 
sioned His chosen apostles forty days subsequent 
to His resurrection and just prior to His ascension, 
to go and publish His will to all the nations of the 
earth. In other words, to preach His gospel to every 
creature (Matt. 23 : 19; Mark. 16 : 15, 16). 

That the chosen heralds of the Divine Will might 
not err in the important work assigned them, 
they were in due time miraculously qualified for 
and guided in their work (John 14 : 26 — 16 : 1 3 ; Luke 
24:49; Acts 2:4). 



888 THE IOWA PULPIT. 

Acts of Apostles is a record of the preaching and 
practice of those first ministers of the gospel in con- 
verting men and women to Christ. As God wills 
that every person who is not a Christian become 
one, His will as to the way every such person is to 
become a Christian is plainly expressed in Acts of 
Apostles. 

The way that every responsible person who is not 
a Christian is to become one is implicit faith in the 
Christ, the Son of God, and an unreserved obedience 
to what is positively commanded the believer in 
Jesus to do. To become a Christian a man must 
first believe ''wWi the heart" (Rom. 10:10). And 
then " obey from the heart," that form of doctrine 
which the apostles delivered. The doctrine deliv- 
ered was the death, burial and resurrection of Christ 
(1 Cor. 15 : 3, 4). 

The form is the sinner's death to sin, his symbolic 
burial and resurrection with Christ (Kom. 6 : 1-18). 

Believing alone then will not constitute a man a 
Christian, any more than believing in Free Ma- 
sonry will make a man a Free Mason. There is an 
organic law of admission with which an individual 
must comply in order to be a Mason. Even so there 
is an organic law that the believer in Christ must 
comply with in order to become a Christian. We 
learn in Heb. 11 : 29, " That the Israelites passed 
through the Red sea by faith." They did so by faith 
when they exercised their faith in obeying the com- 
mand of God to "go forward" — that is, to pass 
through the channel which the Almighty had opened 



THE WILL OF GOD. 389 

up for them. It would be well for humanity if God's 
will was properly understood and duly respected at 
this point. A distinguished Revivalist said publicly 
not long since, "I will tell you, my hearers, how to 
become a Christian. Get down upon your knees 
and ask God to make you a Christian, and when you 
arise believe that God has done what you asked Him 
to do, and it will be so." 

Now while prayer must not be depreciated, against 
such an abuse of it there should ever be an earnest 
protest. Like other items in the economy of salva- 
tion it has its restrictions and limits. To become a 
Christian God wills that a man shall do as well as 
pray (Matt. 7 : 21). 

To ask for any blessing and refuse to do what the 
Lord commands as a condition of that blessing is 
to ask contrary to God's will (I John 5 : 14). Between 
the sinner and the promise of salvation from sin, 
forgiveness of sins, commonly called pardon, God 
has interposed " obedience to the faith," as well as 
faith itself. 

To say, therefore, that if a man will ask God to 
make him a Christian and then only believe that 
the Lord has forgiven his sins, and it will surely be 
so, is as if Moses had said to the Israelites, God can 
and will save you on this side of the Red sea as well 
as on the other. It is true. He commands you to 
pass through the opened channel iiito the wilderness, 
but it is not essential to obey the command. 

Ask God to save you and then believe you are 
saved, and you will be saved whether you go for- 
ward ©r not. 



390 THE IOWA PULPIT. 

lY. Then let me kindly say to you, my uncon- 
verted friend, if you are not a believer, God's will is 
that you believe (Acts 16 : 30, 32). If you already 
believe in Christ, as did the Pentecostians, then 
God's will respecting you is, that you do as they 
were commanded to do (Acts 2:38). The devout 
Cornelius prayed to know what to do to be saved 
(Acts 10 : 6 ; Acts 11 : 14). Saul the chief of sinners, 
prayed to know the Lord's will respecting him (Acts 
9 : 6). Peter, who had already published the will 
that his Divine Master had made and afterwards 
had sealed with His own precious blood, to the Jews 
in Jerusalem on the day of Pentecost, made known 
that will to the honest enquiring Cornelius (Acts 
10 : 47, 48). Annanias was sent to read the Lord's 
will to Saul (Acts 22 : 16). Had Saul answered An- 
nanias? Why Abraham, Joshua, the man sick of 
the palsy, and the thief on the cross were saved 
without this that you command me to do ; his rea- 
soning would have been like that of the man who 
contended that horse stealing is still punishable by 
hanging, because it was that way once under the old 
constitutions of some of the States. Suppose that 
Saul and Cornelius, had refused to obey, then their 
every prayer after that would have been an abomi- 
nation to the Lord. 

The psalmist says, " The law of the Lord is perfect 
converting the soul." 

" The law of the Spirit of life in Christ Jesus" that 
made Paul a free man (Rom. 8 : 2), is evidently the 
gospel of Christ. It is God's power to save and of 
course His power to convert. 



THE WILL OF GOD 301 

But, "He that turnetli away his ear from hearing 
the law even his prayer shall be an abomination." 
(Prov. 28 : 9). 

Then let me entreat yon to yield the obedience the 
law of the spirit requires. Turn not away from the 
mild mandates of heaven's King. If you want to 
know what to do, refer to the will of Christ as pub- 
lished by the Apostles and recorded in Acts. 

An angel from heaven, or God Himself, speaking 
directly to you, would not violate the will that Jesus 
died to establish. It will not, it cannot be broken. 
You and your interests are embraced in that will. 
Because Christ tasted death for every man. O 
then, as you value life, trifle not with your interests. 
O, let me entreat you, by all you esteem near and 
dear, in the name of Him who suffered, bled and 
died to save you, by His dying agonies on the cross, 
by His triumphant resurrection from the dead, and 
by His glorious coronation in the heavens, not to 
resist the will of God's beloved Son. But cheerfully 
comply with its conditions that you may even in 
this life be blessed as none can be who live in dis- 
obedience to Him who has been appointed Judge of 
the living and the dead. 

V. God wills that every one who becomes a 
Christian shall live a Christian's life, and ultimately 
receive a Christian's reward. His revealed will as 
to how His children may do the one and obtain the 
other is found in the twenty-one epistles, all of 
which were written by the Apostles to members of 
the Church of Christ. My dear brother in Christ, do 



393 THE IOWA PFLPIT. 

you desire and do you pray for a home in heaven ? 
Then fail not to respect, honor and observe the will 
of your Divine Master. Do not turn away from the 
law of the Christian's King. " If a man also strive 
for masteries, yet is he not crowned, except he strive 
lawfully " (2 Tim. 2 : 5). Though like the Israelites 
when they entered the wilderness, and like the 
Ethiopian nohleman, you were enabled to rejoice 
when you entered the church, remember '^ Ye have 
need of patience, that, after ye have done the will 
of God, ye might receive the promise " (Heb. 10 : 36). 
You are promised eternal life. And here is the law 
by complying with which you are to obtain it (Rom. 
2:7; Rom. 12 : 1, 2 ; 2 Peter 1 : 4, 11 ; Heb. 10 : 23, 29). 
In the language of God's Holy Word, let me exhort 
you, " cast not away therefore, your confidence 
which hath great recompense of reward." Jesus, 
your elder brother, your prophet, your priest and 
your king, says, " Be thou faithful unto death, and 
I will give thee a crown of life." 




R. H. JOHNSON. 



R H. JOHNSON. 




ICHARD HENRY JOHNSON, the subject of this 
sketch, son of John and Martha, (the latter a. 
daughter of R. B. McCorkle, one of the pioneer 
Christian preachers of Illinois), was born at Wash- 
ington, 111., March 2d, 1835. He spent his childhood 
on a farm, passing through the usual experiences of 
work in summer and school in winter, common to all 
lads reared in the West during those years. 

At the age of eighteen, he became a Christian ; and at once 
began to take part in the public worship of the saints. He 
was partially educated at Eureka College, but was graduated 
from Bethany College, July 4th, 1859. 

On returning home he went to Eureka College as Professor, 
entering upon the work in 1860, and continuing three years. 
During this time he was married— 1862— to Miss Susan S. 
Smith, of Bridgewater, Vt. 

In 1864, he removed to Williamsville, N. Y., and was princi- 
pal of Williamsville Classical Institute for two years, having 
among his pupils Mary Graybriel, now Missionary in India. 

From thence he removed to Lock Haven, Pa., taking charge 
of the church, and continuing pastor for three years, when he 
again returned to Illinois, and preached for a time for the 
churches at Tallula and Matamora. 

In the spring of 1878, he removed to Oskaloosa, Iowa. In 
January, 1880, he became pastor of the church there, and in 
the autumn of .1881, became Professor in the College. And in 
1883 was advanced to the position of President of Oskaloosa 
Cc^lege, which office he now holds. 

393 



394 THE IOWA PULPIT. 

He is a brother of B. W. Johnson, editor of the Christian- 
Evangelist. Resides on a valuable farm, near the city of Oska- 
loosa; has a good home and a happy family. 

In personal appearance, he is about five feet seven or eight 
inches in height, weighs about 135 pounds, light complexioned, 
blue eyes, and an unassuming carriage. He is kind, and 
benevolent, sociable and fraternal; ever ready to do a favor, 
and make sacrifice for the promotion of a worthy object. 

As a speaker, he is rhetorical rather than logical or critical, 
yet moves along ever in the path of pure sentiment 'and 
scholarly diction. 

He is regarded to be a good preacher, a good educator, (his 
pupils praise him) and a good man by those who know him 
best. Long may he live to help along the cause, in which he 
is a willing and clever worker. 

[The foregoing exhausts the data furnished, but we feel sure 
that it falls below a real exhibit of this good man.]— Editor. 



THE SURYIYAL OF THE FITTEST. 



BY R. H. JOHNSON, 




•* And now I say unto you, refrain from these men and let 
them alone, for if this counsel or this work be of men it will 
come to nought, but if it be of God, ye cannot overthrow it, 
lest haply ye be found to fight even against God." — Acts 5: 
38, 39. 

^HIS is the eminently wise and moderate ad- 
vice of Gamaliel, a very wisv. and tolerant 
rabbi, to Ms fellow members of the Jewish 
sanhedrim, when in the heat of passion they 
^j^ were about to slay the apostles. It is the 
language of implicit faith in an overruling Pro- 
vidence in the ultimate overthrow of evil and the 
triumph of truth and right. 

It may be regarded as an early declaration of the 
doctrine of the survival of the fittest. 

We hear this phrase in very current use in our 
day, and the doctrine is popularly supposed to be 
of very recent origin. This may be true in its nar- 
row application to the science of evolution, but in 
its broader, more comprehensive sense, it is old as 

faith in God. 

395 



396 TRE IOWA PULPIT. 

Whether the doctrine of evolution is true or false, 
matters not to our discussion. It is an ingenious 
theory, but whether it shall ever rest on the said 
ground of undisputed scientific truth is, to say the 
least, somewhat problematical. That it yet lacks 
in completeness of proof many of its most earnest 
advocates admit. That it is a false theory many 
eminent scientists declare. That it cannot rank as 
demonstrated scientific truth is evident to all of 
candor. To do this, it must (1) be consistent with 
all the facts submitted to it and contradicted by 
none. (2) It must fully explain all facts referred to 
it. (3) These facts must be explicable on no other 
hypothesis. ISTo one believes that the evolution 
theory can withstand these tests. Hence, all that 
can be said of it is, that it is an ingenious theory, 
not undisputed scientific truth. 

Darwin, the gifted author of this theory, dwells 
largely on the selection which man makes in order 
to produce new breeds of domestic animals, and 
supposes a similar selection to take place in nature 
in the struggle for life which all plants and animals 
must undergo. Yery good ! But in so doing, ob- 
serve, that he makes the intelligence of man a most 
important factor in the domestic evolution. Can 
this factor of intelligence be ignored in the evolu- 
tion of the broader field of nature ? 

Accepting the element of intelligent supervision 
which Darwin has himself put in, there is manifest 
truth in the theory of the survival of the fittest, as 
applied to plants and animals, and he only differs 



THE SURVIVAL OF THE FITTEST. 397 

from the distinguislied Hebrew teacher in the nar- 
rowness of his application, while that of Gamaliel 
is eminently broad, and in harmony with the con- 
viction that is coming to the minds of thinkers that, 
herein is involved a law Which appertains not simply 
to plants and animals, but which alike holds sway 
in the physical, the intellectual, and the moral 
worlds. 

"We witness on every hand incessant change, re- 
morseless destruction, tireless reconstruction. Thus 
sings the potter as with magic skill he shapes his 
clay upon the flying wheel. 

" Turn, turn my wheel ! all things must change, 
To something new, to something strange, 
Nothing that is can pause or stay : 
The moon will wax, the moon will wane, 
The mist and cloud will turn to rain, 
The rain to mist and cloud again, 
To-morrow be to-day." 

As in this ceaseless round of change, by the ravages 
of time much of man's upbuilding is swept away, 
only those structures best fitted to resist the destroy- 
ing elements enduring, so, everywhere, fitness of 
some kind is the secret of survivals. The history of 
human progress is replete with illustrations in point. 

The bow and spear, like the Parthian archers and 
the Macedonian phalanx that respectively used 
them with such skill, have gone down before the 
fitter modern engines of death. 

This, it might be suggested, is a case of the sur- 
vival of the unfittest. I think not. The more de- 



398 THE IOWA PULPIT. 

structive the implements of war, the less readily 
will men be involved in its horrors. Let these be- 
come so deadily that their nse will amount to anni- 
hilation, and international quarrels will be adjusted 
by wiser and humaner methods than the diabolical 
code of war. 

The armor of the old-time warrior no longer en- 
cumbers the person, yet, in another form, it survives 
in the encasement of the ship. 

From the ancient loom, a rude contrivance of 
sticks and strings, has been evolved the clanking 
wonder of automatic working we see to-day. 

The plow, from its rudimentary state as a forked 
stick, has, by the process of a thousand selections 
and survivals of the fittest, evolved that implement 
with share of shining steel that is so necessary a 
factor in the tillage of the soil. 

The lyre, as fashioned of tortoise shell and reed 
canes and cords by the infant Hermes, has under- 
gone many a modification to its completed evolution 
in that wonderful instrument, of exquisite workmen- 
ship and scientific skill, the modern piano. 

In the struggle for life many books disappear, or 
become rare. The popular fallacy is that a rare 
book must be a valuable one, but the reverse is the 
case. Books become rare because they are not 
wanted. The Bible, Paradise Lost, Shakespeare, do 
not become rare. The fittest survive. 

Many are the changes which have been evolved 
within our memories. The lumbering old stage 
coach has been frightened to the wilderness by the 
shriek of the locomotive. 



THE SURVIVAL OF THE FITTEST. 399 

The galloping courier has been distanced by the 
iron horse, or annihilated along with space and time, 
by the lightning winged messenger. The tallow 
candle, that once served to make darkness visible, 
has been snuffed out to make way for kerosene and 
gas, and these are paling their ineffectual fires before 
the dazzling beams of the electric light. 

We call this the iron age in contrast with the ante- 
cedent evolutions of stone and bronze, but while we 
speak, under the magic of a Bessemer, it has as- 
sumed a new phase ; it is the age of steel. There 
are those who, taking a pessimistic view, and prat- 
ing of the physical degeneracy and decay of the 
times, tell us that the human race is on the retro- 
grade-. 

What with the intellectual craze and books and 
papers and schools the race is dying out. That 
the Americans, especially, under these enervating 
influences are becoming, like the conies, a feeble 
folk. "Why is it," say they, "that literary pur- 
suits are enfeebling the muscles and shortening the 
lives of thousands ? Why is it that the finest intel- 
lectual culture cannot exist along with the noblest 
physical development?" "Why is it," said the 
witty Charles IL' to his philosophers, " that if you 
put a live trout into a pail filled with water it does 
not overflow?" We all know the sequel. That, 
after reasons many and profound, upon the actual 
trial, the fallacy of the hypothesis was manifest, 
much to the discomfiture of the philosophers. How 
easy it is to accept a false proposition and then ap- 
ply all the powers of logic to explain it ! 



400 THE IOWA PULPIT. 

I know tlie traditional picture of a scholar is of a 
pale, stooping, cadaverous, dyspeptic, book-worm. 
But does this disparagement rest on a hasis of fact ? 

We know something of the red men of the West ; 
that they were never enfeebled by mental culture ; 
yet they are being swept away by disease like 
leaves before the storm. We have heard of the 
gigantic strength and vigor of the ancient knights, 
and we know that they were not enervated by intel- 
lectual pursuits. There suits of armor that have 
come down to us are so small that we, of these de- 
generate days, cannot get into them. 

In the Tower of London are numerous swords that 
the Vikings of the North, a thousand years ago, 
wielded with such terrific effect, as they swept the 
seas and plundered the coasts of Europe, and 
scarcely a sword hilt is large enough for the grasp 
of the hand of the man of our day. 

No fact is better established than that shown by 
insurance tables of a steady increase of years just 
as the census tables show a dimunition of illiteracy. 
The records of Geneva show that in A. D. 1600, the 
average duration of life was thirteen years and three 
months, and that with advancing knowledge, there 
has been a steady increase of years to an average of 
more than tlirice the early records. 

But come to our own country. To the people, who, 
according to Herbert Spencer, are wearing out by 
their high-pressure life. And, in this paradise for 
books and newspapers and schools, longevity is just 
as conspicuous as is exemption from illiteracy. 



THE SURVIVAL OF THE FITTEST. 401 

With a climate proverbially rigorous and cbange- 
able, and with intellectual excitements at fever heat, 
the health of Massachusetts is unequaled by that of 
any country in Europe. The foremost educational 
institution of Massachusetts, if not of the entire 
country, is Harvard University. Now, while the 
average duration of life in that state, of all who have 
reached twenty, is the very high period of fifty 
years, that of the Harvard alumni exceeds this by 
eight years. In other words, the highest education 
possible adds eight years to the student's life. 

Sometimes the youth of this fast age saj^s : " I 
have not time to secure a thorough education." Let 
him be assured by the foregoing facts, that the years 
devoted to an education are not subtracted from, but 
added to the term of life. 

Pursue this statistical investigation at pleasure : 
Take the names of the world's intellectual giants, 
compare their years with those of its physical 
athletes, and the conviction will be forced upon you, 
that education and physical endurance go hand in 
hand. 

That, where education is broad and generous, 
there the years are many and happy. 

And now, from the intellectual, let us turn to the 
domain of morals and religion. Wide as are the 
grounds of difference. Christian theists will agree 
with atheists that the survival of the fittest is a law 
running through the moral world. 

It becomes therefore, an interesting question : 
What shall be the moral evolution of the ages? 

26 



402 THE IOWA PULPIT. 

Shall man, suppressing his yearnings for immortal- 
ity, imbrute his nature and cease to be a worshiper ? 

This is the lofty goal of human progress, if we 
are to listen to the disciples of Comte. Accord- 
ing to them, the human mind has its three stages 
of advancements: the theological; the metaphysi- 
cal ; the positive ; in which last the mind abandons 
as futile both theology and metaphysics, and gives 
itself solely to the study of phenomena. To this 
last stage, according to Comte, Europe a generation 
ago had come. Facts and philosophy, however, 
both contradict this view. Nothing stands out with 
greater prominence in history than that man is a 
religious being. 

Whether in fetich of wood and stone, in Pagan 
temple, in Mohammedan mosque, or in Christian 
church, in some way the fear, or reverence, or love 
of a higher power has been declared. History with 
a thousand tongues proclaims : man is by nature a 
religious being. 

Take the philosophic road and it brings us to the 
same conclusion. Man has a conscience ; the power 
to recognize and to discriminate between the right 
and the wrong. No animal has given even the most 
rudimentary evidence of intuition of right and 
wrong or manifested a shadow of a religious nature. 
Man is, therefore, separated from all other animal 
life by a great gulf fixed, over which it is impossible 
to pass. 

Since this religious factor manifests itself in all 
ages and conditions of the people of earth, it is as 



THE SURVIVAL OF THE FITTEST. 403 

absurd and unscientific to deny it as to deny tliat 
man has an intellect. True science is bound to ac- 
cept all the facts, and accepting them, to endeavor 
to explain them. 

The premise therefore, that man is religious by 
nature, being sustained by unimpeachable proofs, 
it follows that the positivism that abandons relig- 
ion as futile, will never command a wider following 
than that of a few philosophic cranks, and that 
some form of religion, as in the past, will prevail to 
the end. 

Even Herbert Spencer, driven by the logic of 
facts, and recognizing that a reverence for an unseen 
power arises intuitively in the soul, says : " A relig- 
ious system is a normal and essential factor of every 
organized society." 

It being settled then, by so competent an author- 
ity, that some form of religion must survive so long 
as the faculties of man exist, it becomes a question 
of no little significance as to what that form shall 
be. In general terms we have already foreshadowed 
the answer. 

That religion best fitted to meet the wants of man, 
as shown by the history of the past and the demands 
of the present will survive. If it has failed to re- 
spond to the inmost wants of the soul it must per- 
ish. If, however, it has ennobled and blest, its 
practical workings are the prophecy of its endur- 
ance. " Ye cannot overthrow it, lest haply ye be 
found to fight even against God." 



404 THE IOWA PULPIT. 

The light of religious history illumines the path- 
way of the future. To avail ourselves of this let us 
mentally stand for a moment within the world's 
great capitol amid the lengthening shadows of the 
first century of the Christian era All around is a 
scene of bewildering splendor. 

Description is difiicult where all is on so grand a 
scale. Within a circuit of less than a score of miles 
are more than two millions of souls. The seven hills 
that have become so famous, are lost in the vast 
array of edifices which blot out every feature of the 
ground. Augustus had found the city of brick and 
left it of marble. Enriched by the spoils of con- 
quest, even the private edifices are of imperial mag- 
nificence. The Forum is lined with enormous basil- 
icas and adorned with triumphal arches. Glorious 
temples to the immortal gods crown the Palatine, 
cluster about the Capitoline, or are sown with lav- 
ish hand throughout the city ; temples whose ruins 
will excite the wonder of unborn ages. 

Not inferior to the city in imposing grandeur, was 
the religion of its people. This was clothed in all 
that could dazzle t^e eye of pomp and pageantry, 
all that could excite the imagination, in what Gib- 
bon calls " elegant mythology," and in grand and 
awful mysteries. The loftiest civil honors were 
thought mean in contrast with the grander 
emoluments of the priestly functions. It was the 
religion of wealth, and culture, and honor, and 
power, and fashion, and sensuality. It offered every 
incentive to the enravished imagination and made 



THE SURVIVAL OF THE FITTEST. 405 

no rigorous exactions of the conscience. Surely if 
any religion shall survive the wrecks of ages this is 
the one. 

While v^^e look and wonder, a band of soldiers 
emerges from the palace of the Caesars which in 
colossal splendor crowns the Palatine. They are 
leading a prisoner, old, infirm, scarred, and in 
chains, to the place of death. His crime, the preach- 
ing of the religion of a crucified Jewish peasant. 
What of his success ? Though in labors more abun- 
dant, to the eye of the world a failure. True, he 
had founded a few churches, but some of these were 
already cold, others beset by ravenous wolves, all 
classed as the very off-scouring of the earth and 
torn assunder by a fiery persecution, which has 
burst upon them and doomed the prisoner to die. 
To the faith of the Crucified the world is utterly 
hostile. All its tremendous powers, intellectual, 
civil, ecclesiastical, all in arms against it. The very 
name Christian is becoming a synonym for criminal, 
and Jew and Pagan vie in bitterness of opposition 
to the religion of the prisoner. 

Which religion shall survive ? Not a disinterested 
philosopher in a thousand, calmly calculating the 
chances of survival in the struggle for life, would 
have pronounced one chance in a thousand for tbe 
hated and persecuted religion of the prisoner. To 
all human foresight, the religion was in chains, 
doomed to death as well as its representative. 

Now, stepping down the ages, in the sunlight of 
the nineteenth century, look abroad. Where are the 



406 THE IOWA PULPIT. 

thronging priests, tlie innumerable votaries, the 
wealth, the power, the splendors, of that seemingly 
omnipotent religion ? Gone like " The air-built castle, 
or a golden dream." 

The religion of ancient Rome has not a representa- 
tive on earth to-day. Its every altar fire has ceased 
to burn, its oracles are dumb, it boasts no temple, no 
priest, no votary on earth; while the despised 
religion, doomed to death, despite human and 
diabolical malevolence, has reared its altars in every 
land. To-day, it, ruling an ever advancing civiliza- 
tion, controls the mightiest empires of earth, and 
bathes in the effulgence of its glory, a new world. 
To-day, we witness a Christian civilization, the splen- 
dors of whose attainments in literature, science and 
art, pale the brightness of all preceding ages. 

Such are the astonishing facts that confront us. 
But how are we to account for them ? How, but on 
the basis of the survival of the fittest ? the religion of 
pride and pomp and power, whose deities were the 
impersonations of rage and vengeance and lust — the 
religion without a single moral precept — the religion 
without a deed of charity or love, has gone down be- 
fore the Gfospel of love and sacrifice, as preached by 
the prisoner in chains. Resistance to the latter was 
but fighting against God. Yerily " The foolishness of 
God is wiser than men ; and the weakness of God is 
stronger than men." 

But, we are told that Christianity is dying out. That 
having outlived its usefulness, it must go to the wall 
to give place to something better suited to the age. 



THE SURVIVAL OF THE FITTEST. 407 

Be it so. If there Idb anything better, human weal 
and progress alike demand it. Let us cordially, 
joyfully, welcome it. Nay, if the theory of this ser- 
mon is correct, its coming is inevitable. 

But what is the name of this superior to Christi- 
anity that the ages have evolved ? What the name of 
this supplantee that seeks our religious birthright ? 
It cannot be the positivism of which I have already 
spoken. Hear its eulogies pronounced by one of its 
most gifted advocates who abandoned Christianity 
for its superior comforts : " When I think, as at times 
I must, of the appalling contest between the hallowed 
glory of that creed, which once was mine, and the 
lonely mystery of existence as now I find it, I shall 
ever feel it impossible to avoid the sharpest pang of 
which my nature is susceptible." No wonder that a 
lost soul which can utter a wail of despair like that, 
longs for even annihilation. No wonder that figures 
that cannot lie, establish the fact, that wherever cul- 
ture advances without religious faith, there suicide 
increases. A philosophy that does violence to the 
nature of man ; that would, as we have already seen 
expunge a factor of his being, can but be productive 
of degredation and disaster, and is philosophy 
falsely so-called. 

Nor can the ordinary skepticism ofier better rea- 
sons for a survival upon the ruins of Christianity, 
than the positivism to which I have just referred. 
Indeed, it is exposed to precisely the same objections. 
It leads to the same abysm of soulless degredation. 
What more debasino; doctrine can come from human 



408 . THE IOWA PULPIT. " 

lips, than that uttered in a Chicago lecture by infi- 
delity's champion, Mr. IngersoU? Here it is: "No- 
thing can be more certain than that no human being 
can by any possibility control his thoughts. No hu- 
man being can be justly held responsible for his 
thoughts any more than for the beating of his heart." 
Such a statement is simply monstrous. 

When a man's thoughts are vile, bestial, murder- 
ous, he must not be blamed, he cannot help it. And, 
as deeds spring from thoughts, he must not be pun- 
ished for theft, robbery or murder ; he cannot help 
it anymore than he can help the beating of his heart. 

Could such dangerous sophistries find general ac- 
ceptance, there must flow therefrom a vile stream of 
debauchery and crime, that would whelm the world 
in a wave of more than Egyptian darkness. This throt- 
tling of conscience, this denial of the sinfulness of sin, 
this blotting out of the lines between good and evil, is 
the noisome cesspool from whose pestilential depths 
are spawned the foul serpents of nihilism and com- 
munism, that crawl forth to crush with slimy folds 
all rulers, all governments, all religion, and with en- 
vironed fangs to poison to deabh the very ideas of 
God and truth and right. 

What right of fitness has infidelity to live ? What is 
it but a negation ? It has no system, no morals. It 
has builded no schools, no temples, no hospitals. It 
offers no faith, no hope, no future. It quenches 
the noblest aspirations by destroying the hope of 
immortality, and imbrutes by denying a moral 
quality to human action. If this destroyer of the dis- 



THE SURVIVAL OF THE FITTEST. 409 

tinction between right and wrong prevail, then our 
intuitions of a moral quality to acts are deceptive, 
the testimony of consciousness is a lie ; and the val- 
idity of the intuitions and consciousness being once 
impeached, there is no basis for a philosophy of 
mind. Indeed, when a philosophy leads to doubt the 
testimony of any faculty of the mind, then phil- 
osophy becomes impossible. 

Of late years the attempt has been made to organ- 
ize " societies of culture and progress," so-called, for 
the purpose of supplanting the Christian churches. 
What to do ? Anything that the church has left un- 
done ? By no means. The church has ever been the 
society of culture and progress. It has builded the 
schools in all their gradations. Its great founder 
has, by precept and example, enforced personal self- 
denial, with the loftiest benevolence and a boundless 
philanthropy. What deeds of self-denial, of con- 
spicuous benevolence and philanthropy have these 
hollow-hearted charlatans, who would steal the 
livery of heaven, ever done to win upon the world? 

Talleyrand's suggestion to the founder of such an 
organization is worthy of general application. 
Lavellere Lepeaux had organized a society of 
benevolent rationalism. Like all of its kind, the 
society seemed to languish on the verge of dissolu- 
tion. 

Somewhat discouraged, Lepeaux came to Talley- 
rand for advice. What was he to do? He was 
making no headway. Talleyrand politely condoled : 
" It is difficult, very difficult," said he, " to found a 



410 THE IOWA PULPIT. 

new religion. So difficult I hardly know wliat to 
suggest. One plan however you might try. I would 
advice you to be crucified and rise again on the third 
day.''^ Who will dispute the wisdom of the advice ? 
A system void of transcendent self-denial and power 
is only a travesty upon religion. 

How much vitality do such associations possess? 
Can any one be found that has arrived at the vener- 
able age cff half a score of years ? While every 
inch of the church's progress for hundreds of years 
was strewn with blood and lighted by martyr fires, 
these miserable caricatures perish in a day. 

Let Dr. Adler, Judge Booth and their fellows, play 
their little plays, and as they press the softly cush- 
ioned pews and are alternately soothed by organ 
strains and essays on the souUessness of man, let 
them dream their little dream that they are the 
world's great reformers and that Christianity is 
moving rapidly to their rear. 

I once heard of a conductor on the western plains 
putting his train upon a side-track to let another pass, 
whose head-light was blazing in front along the 
track. Suddenly ^a clammy perspiration suffused 
him, and with it came the astonishing conviction, 
that he had side-tracked for the planet Yenus. So, 
when I see these little societies of " culture," side- 
tracked, serenely waiting for Christianity to get 
behind them, I think they will wait in vain. The 
star of Bethlehem will ever be in front, luring the 
soul to eternal progress. 



THE SURVIVAL OF THE FITTEST. 411 

Christianity dying out ? Once its advocates were 
a handful of fishermen against the world. Now it 
rules an ever advancing civilization. Now, four 
Bible societies, of our land and Great Britain, print 
five million Bibles per year, and nine million chil- 
dren are gathered into the fdld of the Sunday-school 
of our country. Never before were Christian minis- 
ters, or religious books, or Sunday-school workers 
in so great demand. 

As storms give the oak deeper root, so the shocks 
of ages have only strengthened Christianity. Every 
evolution of human thought has only broken the 
bands which ignorance has bound about it. Science 
has been asked to speak against Chris feianity, but, 
instead, she has used her torch to illumine the way 
of life. Joyfully let us welcome every truth of sci- 
ence, for all truth is one and is of God. 

We need have no fears from that infidelity that 
desperately seeks to quench the hope of immortality, 
and leave the soul without a refuge. The soul of 
man yearns for a Savior, and His foes are only dash- 
ing themselves to ruin against the Eock of Ages 
With infini te yearnings for heaven and immortality, 
amid the sorrows of earth, the soul will instinctively 
turn from the empty husks of human philosophy to 
the strength and support and consolation of divine 
religion. And these vdll it increasingly find, for, 
however devious the ways, the pathway of man is 
that of progress, and a hand omnipotent is leading 
the race, not to broken cisterns of unbelief, but to 
the living waters of eternal truth. 



412 THE IOWA PULPIT. 

We know Ibut little, we see but an insignificant 
segment of God's vast sphere, but tliis we may know, 
that if there be a philosophy of history, the ways 
of toil and danger and darkness tend to the gates 
of rest and security and light. The fittest survives. 
Man may be prodigally wasteful, but in God's 
economy no golden grain is ever lost. 

As in the fiery trials of the church, so with the 
human race, the pathway of toil and suffering is the 
pathway to honor and triumph. Wise is he who 
learns that, 

" Life is not an idle ore, 
But iron dug from central gloom., 
And heated hot with burning fears, 
And dipt in baths of hissing tears, 
And battered with the shocks of doom 
To shape and use." 

Reverentially let us shape and use the priceless 
gift ; making the very trials a refining fire to purge, 
that nought but unmixed ore remain. And, at last, 
we shall leave behind only that which is not worth 
the taking ; and the soul untouched by death shall 
pass seemingly beyond the mantling shadows into 
the light of God. Untouched by death, for to the 
trusting soul 

"There is no death, the stars go down 
To rise upon a fairer shore. 
And bright in heaven's jeweled crown 
They shine forever more." 




J. MAD WILLIAMS. 



J. MAD. WILLIAMS. 




HIS well-known preacher was born near .Washington, 
Iowa, March 15th, 1840. His father was a farmer, and 
consequently his early life was spent on the farm, and 
at farm labor. His early educational advantages were 
poor, as were those of most boj'^s of Iowa in those days. 
In early life— at the age of sixteen — he confessed 
Christ under the preaching of Claiborne Wright, and at nine- 
teen he had so applied himself to study, as to be able to teach 
in the district school of that day. 

In 1861, he attended Oskaloosa College for three months. 
But the commotion stirred up by the Rebellion, led to a term 
of service in the army, and after his return therefrom, he 
entered Iowa State University. He remained in school three 
years, and graduated as Bachelor of Didactics, and afterwards 
the honorary of Master of Arts was conferred by this same 
school. Immediately after leaving the University, he was 
made Superintendent of the Iowa City Schools, in which 
capacity he served for three years, with success, and then was 
employed as pastor of the church there. After preaching nearly 
two years he resigned on account of ill-health ; recruited by a 
short trip to the Rockies ; returned and entered upon the work 
of co-editor of the Evangelist at Oskaloosa. 

After this, he preached at Beatrice, Nebraska, nearly three 
years ; at Monmouth, Illinois, one year ; at West Liberty, Iowa, 
over four years ; at Jacksonville, Illinois, two years ; at Falls 
City, Nebraska, one year; and now labors for the churches at 
Tifl5n and Columbus City, his residence being at West Lib- 
erty. His work as pastor of the various churches he has served 
has uniformly been successful. 
• 413 



414 THE IOWA PULPIT. 

He has had several tempting offers to enter the educational 
field. Was tendered the chair of English Language and Liter- 
ature in Iowa State University, at the time this chair was es- 
tablished. Eureka College would like to have his services, but 
he loves the ministry; he would rather preach the gospel at a 
living salary, than to get rich at some other calling. 

He has written considerable for the Gospel Herald, Evangelist, 
Christian Standard, Little Sower and The Christian) much with- 
out his name, or over another name. He has also written some 
poems that have ranked as of standard value, some having 
oeen set to music and others reprinted in several periodicals. 

He was married in 1867 to Miss Augusta Zimmerman of Iowa 
City, who has ever been a faithful companion and helpmeet 
in the gospel. By this union they are blessed with a happy 
family of one girl and four boys. 

Brother Williams is about five feet six or seven inches in 
height; weighs about 140 pounds; has dark hair and black 
eyes ; is fairly presentable in the pulpit; companionable and 
cheerful whether sick or well ; an inveterate student and 
thinker ; a side view of his head tells you he would rather think 
than eat, and a front view emphasizes both ; has a good com- 
mand of language ; a clear conception of the plan of salvation, 
and a personal influence which enables him to push its claims 
with success. In a word he is one of those preachers who never 
disappoints you, unless it is always to do more than you ex- 
pected. 

He is troubled with sciatica of long standing and has suffered 
much. It is to be hoped he will recover and live to do great 
good in the Master's vineyard. 



THE BLESSEDNESS OF FAITH. 



BY J. MAD. WILLIAMS. 




^^^HERE is one portion of our Lord's life on 
'^ earth that is sublimely distingnished from 
all the rest, — distinguished by what it is of it- 
self, and also by what stands next on either 
side. That portion is the narrow strip that 
lies between the deep, wide, unabridged moat of 
death and the opening gate of heaven. I mean the 
forty days of manifestation, in which Jesus gave 
abundant proofs of His resurrection and delivered 
the final words as to the inauguration of His church. 
Upon the death of the Master, the flame of faith 
on him in the breasts of His disciples had flickered 
low and out ; but during the forty days the Risen 
One kindled that flame anew, and kindled it so 
well that ever since it has burned high and strong. 
Ten distinct epiphanies or manifestations of the 
Risen Redeemer are recorded in the New Testament. 
They, each and all, are worthy of devout study. To 
the record of one of them, the sixth in order, found 
in John's Grospel, 20th chapter and the 26th to 29th 
verses inclusive, I now invite your attention : 

415 



416 THE IOWA PULPIT. 

" And after eight days again His disciples were 
within, and Thomas with them. Jesus cometh, the 
doors being shut, and stood in the midst, and said, 
Peace he unto you. Then saith He to Thomas, 
Reach hither thy finger, and see my hands ; and 
reach Jiither thy hand, and put it into my side : and 
be not faithless, but believing. Thomas answered 
and said unto Him, my Lord and my God. Jesus 
saith unto him, Because thou hast seen me, thou 
hast believed : blessed are they that have not seen, 
and yet have believed." 

With much profit we might dwell upon the whole 
of this passage, for it is full of very precious lessons; 
but I would narrow our consideration at this time, 
to just one sentence, and that the last of the portion 
of Scripture selected, — 

" Blessed are they that have not seen, and yet 
have believed." 

Here is an utterance applicable to us ; here a 
blessedness possible to us — the blessedness of faith 
in Christ, the Lord. 

Before I pass on to this, my theme, let us become 
if possible, better acquainted with the two leading 
terms of the theme, blessedness siRdi faith. 

Three things enter into my conception of blessed- 
ness, viz : happiness, holiness and heaven. Blessed- 
ness is liuman happiness attained in the way of 
holiness according to the will of hearken. 

Faith, religious faith, is defined in the Scriptures 
(Hebrews, 11 : 1) as " the assurance as to things 
hoped for, the conviction as to things not seen." 



THE BLESSEDNESS OF FAITH. 417 

The difference between religious faith, general and 
that particular faith called Christian, will be ex- 
plained in another and a proper place. With our 
terms practically if not accurately defined, we are 
ready to ask why faith is a blessed thing. And I 
answer, 

First : FaitJi is blessed because it widens and 
enriches the circle of human life, acquainting its 
possessor with^ and relating him to the past and 
future^ the unseen and the spiritual. 

I trust to make this proposition plain, by con- 
trasting two circles of human life ; the one of faith, 
the other of knowledge merely. 

(1) The man of faith has knowledge of many 
things belonging to the present ; but he does not 
confine himself to so narrow a nick of time. He has 
assurance and conviction ; concerning the past and 
the future also. He looks backward ; and through 
faith he is convinced that the worlds were created 
and that God framed them by his words ; that, 
through all the ages of history He has been develop- 
ing His purposes among and vdth the nations of the 
earth ; that Immanuel did come and tarry awhile 
with men, and did lay the foundation of an all- 
glorious and an everlasting kingdom. He looks 
forward ; and his life lifted aloft by the many up- 
bearing and mighty arms of assurance goes easily 
out into the vast future and revels amid ten thous- 
and joys. Redemption from the grave ; the glorified 
body ; the songs of the saved ; the house of many 

mansions; the palms and crowns of victory; the 
27 



418 THE IOWA PULPIT. 

great white throne with its inmimerable and unut- 
terable issues of glory, are all influential realities to 
the man of faith. Things seen, the things which 
may be known in part at least by the senses, though 
worthy of attention and though counted by millions, 
are not all or most to the man of faith. He holds 
the realm of the unseen as boundless, the place and 
power of the spiritual as the highest and mightiest. 
In the world of sense there are objects which he 
may see and hear and touch ; but above and be- 
yond these are intelligences and substances with 
which no sense can acquaint him ; and yet, with 
which to satisfy his mind and heart, he must be ac- 
quainted. 

Across the boundary of sense, he is carried by 
the assurance, the conviction, of faith; and over 
there in the illimitable circle of the unseen and 
spiritual he finds and feasts on " the things hoped 
for." Over there he becomes acquainted with God 
who peoples thickly all this wider world with real- 
ities more potent and desirable than those of the 
seen and temporal. 

Does it add to the happiness of man to increase 
his stores of knowledge and his treasures of hope ? 
Then indeed, does faith bless him ; for to both of 
these faith is adding evermore. 

What matters it that these convictions and assur- 
ances back the palpableness and gross certainty of 
those that come through the senses? They are 
nevertheless, so many, so varied, so wide-reaching, 
as altogether to enlighten the mind, gladden the 



THE BLESSEDNESS OF FAITH. 419 

heart, captivate the will and elevate life. And if 
faith can do this for man, who will deny its blessed- 
ness? And that faith in its best forms has done 
this for some at least, no person fair-minded and 
well informed will question. 

(2.) It is said sometimes that the man of faith is 
not free and unfettered. But he only is free whom 
the truth makes free ; and he is free only so fast and 
far as the truth gives him freedom. The wider and 
higher the truth, the wider and higher the freedom. 
Who is it, then, that walks abroad with a large lib- 
erty ? and who is it that paces over and over his 
prison confines ? Test the matter a little. Throw 
away every assurance, conviction and judgment you 
have except those that have grown up out of bare 
knowledge. What is remaining? If only the 
knowledge that you have gained through your five 
senses remain, your capital is meagre indeed. 

I know the paper I am writing on is smooth ; I 
feel it. I know the rose is fragrant ; I smelted it. 
I know that maple sugar has a peculiar sweetness ; 
I tasted it. I know that the shriek of the fife is 
shrill and disagreeable ; I heard it. I know that the 
sky is sometimes blue ; I saw it. But how few of 
my convictions are gained through my ^\^ senses ! 
Some things best known to me were not learned 
through sensation. For example, I know that I am 
thinking now ; that every effect must have an ade- 
quate cause ; that the whole of a thing is greater 
than any one of its parts. I know these and other 
like facts and truths, and the knowledge is the most 



420 THE IOWA PULPIT. 

important of my store ; yet these convictions come 
not through sensation. We cannot exclude our 
judgments furnished us by consciousness and intui- 
tion; and we must, therefore, enlarge our circle. 
Now suppose the widened circle to include the 
knowledge which comes through sensation, con- 
sciousness and intuition, what have we left out, of 
practical value? I would have you observe that 
what is now excluded is of the nature of faith ; and, 
in keeping with our test ought to be excluded. But 
observe furthermore, what is now excluded is of the 
greatest practical value, as will appear by citing a 
few representative cases. The man confined strictly 
to the circle of knowledge as now circumscribed, 
does not know his own name. He has been edu- 
cated into a sort of belief that his name is Mr. so 
and so, that is all. He does not know that Autumn 
will be followed by Winter ; it is very probable but 
it is not certain. A wide observation of the seasons 
made by himself ; a still wider observation made by 
other men whom he infers told the truth about the 
matter, lead him by exercising his reason in the 
right way to infer that Winter will follow Autumn. 

But all this is not knowledge, it is merely infer- 
ence; and our problem demands that inferences 
must be cast aside. 

Again he does not know that the merchant will 
forward to his house the bill of goods just bought, 
or that the bank will return the money he deposited; 
it is all a matter of confidence built up out of infer- 
ences, is this commercial life ; and the man is wholly 



THE BLESSEDNESS OF FAITH. 421 

cut off from it who will liav e nothing to do with rea- 
son, inference, prohability, faitli. Maybe such a 
one could get along better in " the laws of nature," 
a fat pasture for knowledge, but a very lean one for 
anything like faith, one would think from what is 
often said of the subject. How much does your 
man of mere knowledge know about the law of 
gravitation ? He knows by his senses that a mate- 
rial object unsupported falls earthward, and that 
another and another likewise falls ; he knows by 
his intuition that there is for this effect an adequate 
cause ; he knows by his reason, halt ! Not a step 
in that direction ! To reason is to draw inferences; 
to draw inferences is to pile up probabilities; to 
pile up probabilities is to produce faith ! 

When you declare to the man of certainties in 
knowledge, that the earth attracts the book, and 
that the book in proportion to its size, attracts the 
earth ; that this mutual attraction between matter 
and matter is that beautiful force by which are held 
together the earth, the moon, the stars, and the sun ; 
and that it is a simple, all-pervading law of the uni- 
verse, if he is consistent, he will confess that he 
knows nothing about this law. Out so-called knowl- 
edge of this force is based upon long and wide and 
varied observations, careful and intricate processes 
of reasoning, made either by ourselves or some one 
else. Our judgments respecting gravitation never 
reach certainty until they are verified. Who has 
certainly proved the universality of this law by veri- 
fication? Nobody. Very few persons have even 



422 THE IOWA PULPIT. 

followed out the process of reasoning by whicli this 
law is shown to 'bQ— probable. Without verification 
actual or possible, we receive a statement as to the 
laws of nature without much question. But this is 
done, mark you, not on the ground of certainty, but 
upon that oi probability , upon the ground on which 
faith grows. Nor is this anything else than reason- 
able and practical. Who is it that will not prepare 
for a coming winter until he has verified by a shiver- 
ing starvation in the spring ? Who is it that will 
not start for London until the existence of that city 
has been verified by sense. Who is it, in short, that 
will take nothing on trust, but summons all things 
to an impossible test ? Nobody but the mole-eyed 
who rejects reason, throws away inference as worth- 
less and will have nothing as guide but certainty. 
Such a one cuts himself off, not only from God and 
spiritual things, but also from the employments and 
enjoyments of the present life. 

Again, I answer, 

Second : Faith is blessed, because it thus widens 
and enriches the circle of human life, not only with- 
out violence to the human mind, but in vital agree- 
ment with it in its every-day, practical operations. 

If it be found, that the happiness that faith brings, 
is brought at too great a sacrifice to the nature of 
man, is brought at the expense of his native, noble 
powers, then might we doubt faith's blessedness. 
But if it be found, as it may be found, that faith is 
a conviction and assurance, not only in beautiful 
harmony with reason, but also a legitimate out- 



THE BLESSEDNESS OF FAITH. 423 

growth of it, then will the blessedness of faith be 
the more readily granted. 

(1) Look at the effects of faith. Does it work 
violence upon, and weakness in, the minds of those 
who possess it? Not a few of the leaders of the 
modem world are men and women of religions, aye 
more, of Christian faith. These are not shorn of 
their strength in anywise by their faith, but rather 
are they the greater for it. The faith of Washington 
leaves no stain on the splendor of his patriotism; 
that of Wellington is no flaw in his admirable gen- 
eralship ; that of Webster or Grladstone or Bismarck 
takes nothing from his massive statesmanship ; that 
of Jonathan Edward or Sir William Hamilton is no 
clog on his wonderful powers of thought. To such 
men as Wycliffe and Luther, reformers, — Columbus 
and Livingstone, explorers, — Selden and Addison 
Alexander, scholars, — Howard and Wilberforce, 
philanthropists, — faith. Christian faith, was the 
human power that transformed them and made them 
giants in their day. Do you discover anything little, 
weak, or abnormal in the natures of such worthies of 
science as Copernicus, Francis Bacon, Descartes, 
Pascal, Barrow, Locke, Isaac Newton, Cuvier, Far- 
raday, David Brewster, Humphrey Davy, Agassiz, 
and a host of others I might mention ? This is Sir 
Humphrey Davy's estimate of faith : " I envy no 
quality of mind or intellect in others, be it genius, 
power, wit, or fancy; but if I could choose what 
would be most delightful, and, I believe, most use- 
ful to me, I should prefer a firm religious belief to 



424 THE IOWA PULPIT. 

every other Messing : for it makes life a discipline 
of goodness — creates new hopes when all earthly 
hopes vanish — throws over the decay, the destruc- 
tion of existence, the most gorgeous of all lights — ■ 
awakens life in death — and from corruption and de- 
cay calls up beauty and divinity." 

Drop into one of the meetings of the Royal Society 
of Edinburg. Sir James Simpson, the Queen's phys- 
ician for Scotland, a man renowned for scientific at- 
tainments over Europe, is addressing the meeting. 
He is speaking of the death-bed of Sir David Brew- 
ster, one of the greatest of modern philosophers, 
who has recently passed into the eternal world. 
But hear Dr. Simpson: "Once I said to him, 'I 
wish all learned men had your simple faith.' Again 
there was a pause, and each word was dropped out 
with a never-to-be-forgotten weight of meaning, 'I 
have had the light for many years, and oh, how 
bright it is. I feel so safe, so perfectly safe, so per- 
fectly happy.' " Dr. Simpson continues : " As a 
physician I have often watched by the dying, but I 
have never seen a death-bed more full of pure love 
and faith than was that of our late President. It 
was indeed a sermon of unapproachable eloquence 
and pathos. For there lay this grand and gifted old 
philosopher, this hoary loving votary and arch-priest 
of science, passing fearlessly through the valley of 
death, sustained and gladdened with all-simple and 
all-sufficient faith of a very /;hild, and looking for- 
ward with unclouded intellect and bright and happy 
prospects to the mighty change that was about to 
carry him from time to eternity." 



THE BLESSEDNESS OF FAITH. 425 

The names I have just mentioned were like Davy 
and Brewster in this that they were men of science 
and men of faith also. 

What does the poet sing ? According to a living 
eminent critic, it is Poetry that gives us the abiding 
good. Turn to the long line of poets who have done 
most to make ours one of the three literatures of the 
world and ours the leading living language of earth. 
Listen to their mingled stream of song as it flows 
mightily and musically down from Chaucer's day to 
Tennyson's. Do you not hear this triumph and 
strain, sweet, clear, round, and reverent, " Have faith 
in God ? " And to-day, in the wide world of the 
west, dear, old Whittier, with a faith and fire not 
unlike the prophets of old, is still singing straight 
to the hearts of men ; and the calm words of Lowell 
are falling deep and worshipful as an organ peal : 

"Truth forever on the scaflfold, wrong forever on the throne: 
Yet that scaffold sways the future, and behind the dim unkown, 
Standeth God within the shadow, keeping watch above His 
own." 

While in England, her best laureate, in his match- 
less '' In Memoriam," gives back to the sea around, 
his sob and moan and wail and words of witchery 
which moved the souls of men, as never sea can 
move them. And he sings of faith ; at first and best, 
he sings of faith : — 

" Strong Son of God, immortal love. 
Whom we, that have not seen thy face, 
By faith, and faith alone, embrace, 
Believing where we cannot prove : 



426 THE IOWA PULPIT. 

Thine are these orbs of light and shade ; 
Thou madest life in man and brute, 
Thou madest Death ; and lo, thy foot 

16 on the skull which thou hast made. 
* ******* 

** We have but faith ; we cannot know; 
For knowledge is of things we see ; 
And yet we trust it comes from thee, 

A beam in darkness : let it grow." 

But to be brief, mark and observe the host of 
teachers, preachers, scholars, thinkers, reformers 
and rulers of modern history, — the Samsons and 
Sauls among their fellows — who have given religious 
faith the regal place in their lives, and you will not, 
you cannot, think that their faith is a thing of ab- 
normal growth, of contemptible presence, or of evil 
influence. But rather must you think that faith is 
consistent with their natures, inspiring to their lives, 
crowning to their characters. 

(2) Examine the nature of faith. Human life that 
is rational, proceeds forth, mediately or immedi- 
ately, from convictions, assurances and judgments. 
These, as we have seen, are not based upon what 
we call real knowledge. In fact, the greater number of 
practical human judgments are inferences drawn 
from observations and comparisons made by human 
reason. These inferences are only probable. From 
the nature of the case, no amount of testimony can 
ever make many of them more than probabilities. 
Some of these probabilities can never become cer- 
tainties through verification. Others may be veri- 
fied, but only after they shall have ceased to be of 



THE BLESSEDNESS Oh FAITH. 427 

practical value, as ground of action. And yet we go 
right on, in the affairs of this life, risking all we have 
upon probabilities. Not upon certainties, but upon 
probabilities: we conduct our business dealings 
with our fellow-men ; we scatter our grain at seed- 
time ; we take our journey by boat or cars ; we swal- 
low every dose of medicine ; we accept the proved 
sciences of the day ; and we make our last will and 
testament in view of death ! Without violence or in- 
jury or offense to our human nature, we do this. 
With ease and as a matter of course, we do this. But 
to do all this is to exercise faith, not religious faith 
just yet, but faith nevertheless. And it is marvelous 
how much of such faith men use, and how well they 
use it, without stopping to question as to its name 
and nature. Yes, we do walk, nay more, we must 
walk, by faith more than by sight, respecting the 
things of time and sense even. For the most part of 
our lives here and now, we are led on by what may 
become certainties to us, only on the morrow ; and 
we thus move on in the only possible wa}^, vi^., by 
observing, by comparing, by inferring, by judging 
and by acting, without being able to test the ground 
of our action, by what we call real knowledge. 

And now we are ready to ask, if man becomes at 
all acquainted with the unseen and spiritual, with 
God and eternal good, in what way will that acquain- 
tance be made ? In what way ought we to expect it 
to be made ? In the beginning, at least, by faith, and 
not by sight. This way is but the continuance of a 
large part of man's education hitherto. He has 



428 THE IOWA PULPIT. 

v^^alked by faith in many of his relations to the seen 
world, and thereby is he trained to walk by faith re- 
specting the unseen and spiritual world. He has 
been bettered by practical faith ; why may h^ not 
be blessed by religious faith ? 

Practical faith has spontaneously sprung up in his 
soul and there existed in happy harmony with his 
nature ; why may not religious faith spring up, 
grow, abide and save ? Practical faith and religious 
faith may differ and do differ. Their ultima tes to- 
ward which they reach, and on which they rest, do 
vastly differ. They differ in the surroundings that 
call them into exercise. But they have much in 
common. They both are natural ; both are rooted 
in reason ; both are inferential and probable ; both 
are of the highest practical value to man ; both are 
strong enough to bear the weight of human life and 
happiness. But further : the man without religious 
faith is a monstrous dwarf, so made of self, and un- 
sightly to God. The Scriptures declare, " Without 
faith it is impossible to please God." And for good 
reason. God has made man with his five senses and 
surrounded him with objects of sense ; and it is His 
good pleasure that man should gain some knowledge 
of the material world through sensation. More than 
this, God has gifted man with intellectual powers 
and richly furnished him with objects corresponding 
to these powers ; and it is His good pleasure that 
man should develop toward his true manhood, 
through the convictions of reason. 
But most of all, God has crowned man with spir- 



THE BLESSEDNESS OF FAITH. 429 

itual faculties, and gives Himself as the supreme 
and all- comprehensive object of these faculties ; and 
it is His good pleasure that man should reach his 
true manhood through the conviction and assurance 
of faith. Seeing that man is endowed with the 
faculty of religious faith, and environed by the con- 
ditions to call it into being ; that his tendency to such 
faith is strong, natural and harmonious ; and that 
the exercise of such faith is the highest and divines t 
degree in his development, — it cannot he otherwise 
than that faith brings blessedness and life^ and 
that unbelief brings damnation and death. 

The Scriptures but voice the highest reason when 
they declare, " The just shall live by faith " and 
"He that believeth not shall be damned." 

Finally, I answer, — 

Third. Perfect religious faith^ faith in Jesus 
Christ, is blessed because of the foundation on 
which it rests ; the influence upon life that it ex- 
erts ; the ultimate glory for which it hopes. 

(1,) The foundation. Already I have indicated the 
all embracing object of religious faith to be God 
himself. Primitive faith laid hold on God as the 
Existent One and the Gracious to all seekers after 
Him. " He that cometh to God must believe that He 
is, and that He is a re warder of them that dili- 
gently seek Him." The creation within man and 
the creation fully present God as the object of such 
faith (Rom. 1 ; 19, 20). But sin entered into the 
world; and the object of faith must needs be modi- 
fied bv further revelation of the Divine. 



430 THE IOWA PULPIT. 

Hence, God is revealed in tlie law and in Mstoiy, 
as He whose government evermore favors righteous- 
ness and opposes sin. This revelation brought to 
man a sight of sin, a sense of guilt, a realization of 
spiritual weakness, all working despair and death ; 
and the object of faith must needs be modified 
again by further revelation of God, bringing peace 
and hope and life. And so '' God in Christ, recon- 
ciling the world to Himself, not imputing their tres- 
passes unto them," comes to us, as the near, dis- 
tinct, complete and quickening object of religious 
faith. How blessed it is that sl person is presented 
as that to which our faith may first fasten and joy- 
fully cling! A person like to ourselves and yet 
different from us, as the spiritual differs from the 
earthly, as the Divine differs from the human, such 
a person is that which is most easily believed on 
and most enduringly believed in. But that person 
who is to take the tendrils of our faith and fasten 
them firmly to the throne of God itself, must be fully 
and fittingly authenticated as the chosen of God. 
And truly is this one. " Never man spoke as this 
man speaks " and " who of you convicteth me of 
sin," are the confession and the challenge that point 
Him out as the teacher from God and as the lamb 
without spot or blemish. 

His aims. His character. His words. His works, 
His sufferings, all testify that He is Immanuel. 
With what Divine condescension is God with us in 
Jesus Christ ! Behold the Lord Jesus, the true 
Elisha, laying Himself upon the dead body of 



THE BLESSEDNESS OF EAITH. 431 

humanity, putting " His moutli upon his mouth and 
His eyes upon his eyes and His hands upon his 
hands," that the dead one may wax warm and live ! 
But there is one fact in the history of this person 
which I would regard as the foundation fact ; a fact 
lying in the seen and the unseen worlds ; a fact that 
declares this person to he of the unseen world as 
well as of the seen ; the fact of His resurrection from 
the dead. Nothing else can so fitly and fully de- 
clare that Jesus Christ is from above, that His na- 
ture is holy and spiritual, and that He is what He 
claimed to be — tlie only hegotten Son of God. 
This is the commanding eminence from which when 
gained, faith sweeps all doubts from the field. 

What else could Thomas do, when he found him- 
self on the resurrection height where all shadows 
are swallowed up of sunshine, than to cry out in an 
agony of reverential joy, "My Lord and my God!" 
But observe that this fact, so significant in its teach- 
ings, so complete as testimony to the lordship of 
Jesus, so unique in all history, is at the same time 
within the easy reach of faith. This is implied in the 
sentence chosen as text, "Blessed are they that 
have not seen and yet have believed." It is no 
matter of wonder, then, that the great rationalistic 
critic, De Wette, after years of study upon the 
Scriptures that take their meaning and derive their 
force from the resurrection of Jesus, declared that 
this fact is better attested than any other fact of 
history. 

(2) Tlie influence. Indirectly, in another part of 



432 



THE IOWA PULPIT. 



this sermon, the influence of this faith has been 
touched. A few words more must suffice. Whether 
we consider faith in Christ as a power in the forma- 
tion of character or an influence shedding peace, joy 
and comfort to the weary, grieved and sorrowing, 
there can be no serious question that this faith is a 
blessed thing. Where that faith is possessed richly, 
there are formed the fairest characters of earth. 

And we shall find them vividly and avowedly con- 
scious that by the power of this faith they have been 
built, fashj.oned and established. As to the peace, 
joy and comfort that come to the possessors of this 
faith, in their stress and need, there are ten thous- 
and witnesses. Truly, fully, repeatedly, have the 
words of the Master been verified : " These things I 
have spoken unto you, tliat in me ye migM have 
peace. In the world ye shall have tribulation ; but be 
of good cheer. I have overcome the world." Baily, 
thousands are overcoming the world, and it is faith 
in Christ that gives tliem the victory. Only one, 
now and then, of the innumerable victories ever 
becomes matter of history. 

The story of one such came North, in the autumn 
of 1878, just after the ravages of the yellow fever in 
the South. It is this : — 

There was no happier household in the sunny 
South, than Jacob Poitevent's at Grenada, two 
months ago. The fever broke out and the father sent 
three of his children into the country, intending to 
go himself on the following day, with his wife and 
two remaining daughters. 



THE BLESSEDNESS OF FAITH. 483 

The delay was fatal. Before morning, Mollie, a 
lovely maiden, who had been nursing a sick friend, 
was delirious, and in a few days was dead. Scarcely 
had the bereaved parents pressed a farewell kiss on 
the cold lips of their dead daughter, before the sec- 
ond daughter was battling with the fever. 

It was then that the sorrowing father wrote to his 
sister, '' Mollie is dead, and Ora, we fear, will soon 
follow her ; our family physician is dead, our neigh- 
bors are all dead, or moved out of town ; no nurse or 
help of any kind to be had for love or money. I am 
doing the cooking, and my dear wife the nursing. 
Pray for us." 

After awhile there came a feeble little note from the 
sick girl. "They are all dead but me. I knew when 
father and mother died, but I was too sick to kiss 
them good-bye. I am better, and have a kind nurse ; 
but oh, so few ever recover, that I may relapse and 
follow the others, yet." 

It was many weeks before the sick girl could be 
taken from the plague-stricken town into the coun- 
try, where her brother and sisters were. Then one 
of them wrote to the editor of the New Orleans 
Picayune : " Ora has come out to us, but so weak 
that I am jealous of every breath that fans her white 
cheek. Mother was sick in the same room with Ora, 
father in the adjoining room. Rev. Mr. McCracken 
prayed with mother before she died, and when asked 
by the man of God, if she had a last message to leave, 
she answered, ' Tell my son to be a good boy and 
meet me in heaven.' Then turning her face towards 

28 



434 THE IOWA PULPIT. 

Ora's bed, she said, ' Kiss all the children for me 
and tell your dear father good-bye for a little while.' 
Mother died on the 27th and father on the 28th. 
Father's nurse thought he might recover, and did 
not tell him of mother's death. He knew nothing of 
it until he met her in heaven." 

(3) The ultimate glory. It is true " we walk by 
faith and not by sight " respecting God and the 
glory to be revealed to us and in us. But this faith, 
when unfolded, consists of inferences, so many, so 
varied, so well-founded, so wide-reaching and so 
heart- winning, and their probabilities grow into such 
immensity, that the faith becomes mighty in renew- 
ing the mind, purifying the heart, fashioning the 
character, healing all sorrow, and creating a giant 
hope as to God and future good. Be it so that we 
start heavenward with convictions only strong 
enough to lead us on — what new, regnant an abid- 
ing strength do they take on as we walk the high- 
way of holiness. We walk by faith, desiring to 
enter into the rest that remaineth for the people of 
God. We walk by faith, seeking a city whose 
builder and maker is God. We walk by faith, 
waiting for the adoption, to-wit, the redemption of 
our bodies. We walk by faith, expecting a new 
heaven and a new earth wherein dwelleth righteous- 
ness. We walk by faith, hastening on and hasten- 
ing to the triumph of our Lord over all opposers 
and enemies, a triumph that shall in righteousness 
declare him — "blessed and only potentate." We 
walk by faith, nearing the time and scene when the 



THE BLESSEDNESS OF FAITH. 435 

gates of tlie Heavenly City shall close behind the 
last and loud-greeted comer-home. We walk hy 
faith, and even here is settling down upon us, not to 
bow down but to uplift, the eternal weight of glory. 
O, blissful visions of faith ! How surpassingly 
glorious are they ! The things unseen and eternal 
by them are made real, nigh, and exceeding pre- 
cious! Heaven is no more a far away land, far 
away from our cognition and possession, when we 
are made ready for it ; for as the poet truly sings, — 

** Heaven is not far from those who see 
With the pure spirit's sight, 
But near, and in the very reach 
Of those who see aright." 

Ah truly " the path of the just," the way of faith, 
" is as the shining light, that shineth more and more 
unto the perfect day." How bright it shines some- 
times even on this side of Eternal Day ! The com- 
ing glory that broke in on that good man, John 
Holland, as he lay dying, led him to exclaim, 
"What brightness is this I see? Now farewell 
world — ^welcome heaven ! Oh, speak it when I am 
gone and preach it at my funeral: God dealeth 
familiarly with man. I feel His mercy, I see His 
majesty; whether in the body or out of the body, I 
cannot tell, God knoweth ; but I see things that are 
unutterable ! " 

And to God and His unspeakable glories this man 
of faith went forth from his confines. 

Surely, surely, the streaks of dawn, the reddening 
sky, the bursts of brightness that greet the eye of 



436 THE IOWA PULPIT. 

faitli from the eternal east, give promises of Day, 
full-orlbed and nndimmed, when we shall see the 
Father's face. 
Then,— 

"Who would endure 
To walk in doubt and darkness with misgiving, 

When He whose tender promises are sure — 
The Crucified, the Lord, the Ever-living — 

Keeps us those ' mansions ' evermore secure. 

By waters pure ? 
dear ones there, 
Whose voices hushed have left our pathway lonely, 

We come, ere long, your blessed hope to share ! 
We take the guiding Hand, we trust it only — 
Seeing, hy faith, beyond the clouded air 
That land so fair I " 




JOHN B. VAWTER. 



J. B. YAWTEE. 




jERHAPS there is not a member of the Christian 
Church in Iowa of ten years' standing, who has not 
heard of John B. Vawter. Born near Madison, Indi- 
ana, December 19, 1838; removed to Kentucky with his 
parents in 1855. Between the ages of eleven and six- 
teen he went to a three-months winter school. This 
tells the story of his education up to that time. 

From sixteen to twenty-one he worked as engineer and fire- 
man in his father's steam saw-mill, with enough schooling 
thrown in to make the total about eighteen months at school 
up to that time. But by self-study, without a teacher, had 
mastered the entire course of mathematics, including survey- 
ing, navigation, mathematical astronomy and calculus. In 
1860 he entered H. T. Anderson's school at Midway, Kentucky, 
studying Greek and Latin and teaching mathematics to pay 
board and tuition. 

When the war broke out the school collapsed ; and in July, 
1861, he enlisted as a private in the Fourth Kentucky Volunteers 
Infantry, commanded by Col. S. S. Fry. He was with the regi- 
ment in all its campaigns and battles. Was wounded at the 
battle of Chicamauga ; and taken prisoner July 30, 1864, on the 
McCook and Stoneman raid, in the rear of Atlanta, Georgia. 
Was taken to the Anderson ville prison and kept a prisoner till 
the close of the war, enduring all the privations of that famous 
prison, when with 3,200 fellow-prisoners, he was turned loose in 
the swamps of Florida, to get to the Union lines as best they 
could. The squad with which he marched finally reached our 
lines at Jacksonville, Florida, April 80, 1865, and he was mustered 
out June 16, 1865, having been in the army about four years. 

437 



438 THE IOWA PULPIT. 

On his return home he worked as a machinist in Cincinnati, 
till 1867, when having joined the church at Eighth and Walnut 
Streets, the year preceding, he entered Kentucky University, 
took a Bible course, and came out in June, 1869. He came to 
Iowa m July of the same year and located at West Liberty, 
where in 1870 he was married to Miss Flora Keith, his present 
wife. 

He has labored as pastor at West Liberty, Kirkville, Indian- 
ola, Altoona, Mitchellville, and a short time at Albia. But his 
principal work has been in the capacity of State Evangelist, 
which position he held for eight years. And he has been con- 
nected with our missionary work since September, 1872. At the 
time he began nobody knew where or how all the churches in 
the State were; and there was but little money in the treasury 
to insure much work unless it would prove speedily successful. 
The State, however, was re-districted, and he started out to do 
the best he could for the brotherhood of the State. At the 
beginning of the second year the Board was $700 behind, but 
he toiled on, dauntlessly, and at the end of three years the 
salary was all paid, and the whereabouts of all the churches 
known, as also the condition of most of them, and that of 
many sensibly improved. Several of the districts had been or- 
ganized and were working together for the good of the whole 
State. His work was of great value to the cause whose advo- 
cates only needed a more thorough organization to "carry the 
war into Africa." 

His present home is at Altoona, in Polk County, near Des- 
Moines and his field of labor is Altoona and Mitchellville 
churches. 

In personal appearance, he is five feet seven inches high ; 
stoutly built ; brown hair; hazel eyes; and weighs 180 pounds. 
He is never in a hurry, but always ** gets there " on time and 
stays till the business is over, whether it be at Board meetings, 
State Conventions, Institutes, or in preaching a sermon. 

As a speaker, he is peculiarly himself; very instructive; apt 
and forcible in illustrations, conversational in tone, easy ges- 
tures, and withal spicing his sermons here and there with 
considerable pathos. 

As to matter, he is careful to avoid vain speculations, and, 
brushing away the film of absolute forms of expression in the 



J. B. VAWTER. 439 

Scriptures and bringing up from history the names of customs 
of the times when the Scriptures were written, he gives you the 
practical bearings of the lesson, on the questions of to-day. He 
is quick to perceive any interpretation of Scripture, or measure 
advocated, that points towards an impractical issue. 

His work in the ministry has been confined to Iowa, and his 
labors have been so abundant that his name has become a 
household word, equal to those of older men. He is not troubled 
with over-estimate of himself, which in view of eulogies pro- 
nounced many times in his favor, is a commendation. 

As a writer, he possesses the faculty of saying what he wants 
to, in a way that everybody knows just what he means; as his 
" Prison Life in Dixie," and the history in this volume abund- 
antly show. 



A BRIEF HISTORY OF THE IOWA CHRISTIAN 
CONVENTION. 



BY J. B. VAWTER. 




'N the year 1836, a time when Iowa, Wisconsin 
and Minnesota were part of the territory of 
Michigan, when the population of this vast 
empire consisted of a few settlements of rug- 
ged pioneers scattered along the shore of the 
Mississippi, David R. Chance, preached at the cabin 
of Isaac Briggs, near Lost Creek, in Lee County. In 
July of that year eight members were enrolled, and 
Lost Creek church was organized, and I believe the 
fire on its altar has never gone out. This was the 
start of " Our Plea " in Iowa. 

From 1840 to 1860, emigration began to flow in a 
steady stream into our beautiful and fertile country. 
A large portion of this influx was from Ohio and 
Indiana, and of course quite a sprinkling of dis- 
ciples, a few of them being preachers, came as home 
seekers. 

Where three or four families of Christians moved 
into the same neighborhood they formed the nucleus 
of a congregation ; and when not engaged in hard 
pioneer labor, the preachers rode from settlement to 
settlement hunting up the brethren and planting 
churches. The names and work of some of these 

441 



442 THE IOWA PULPIT. 

preacliers have Ibeen handed down to us, lout it is 
probable that some came, and preached and labored 
faithfully for a short time, and then passed on leav- 
ing no record of their work. 

Among the prominent preachers of that period, was 
John Rigdon, who moved into Louisa County at an 
early day, and travelled and preached from Lee 
County on the south, to Jones County on the north, 
and as far west as Keokuk County, in a kind of 
irregular evangelizing. He is described by Bro. F. B. 
Lowery as a strong preacher, reasoning with great 
force and clearness. Arthur Miller came and labored 
for a time in Henry County, and returned to Indiana. 
Charles Rigdon in Keokuk County, Levi Fleming in 
Davis, and H. H. Hendrix in Wapello, and others, 
labored as they had opportunity, mostly at their own 
charges. 

During the latter part of this decade, the brethren 
began to organize and co-operate with each other in 
preaching the Gospel, and the preachers began to 
give themselves wholly to the work. 

About the year 1846, (I cannot get the exact date) 
Charles Lev an came to Iowa and labored at Daven- 
port, Ft. Madison, Dubuque, and many inland 
points ; Aaron Chatterton came soon after, and his 
influence was soon felt throughout the southern half 
of the State ; H. C. Mott labored with great success 
in Mahaska, Monroe, and Davis Counties ; and J. W. 
Gill in Marion, Polk and Dallas. 

There were two or three attempts prior to 1850 to 
hold a State convention, but for want of a medium 



HISTORY IOWA CHRISTIAN CONVENTION. 443 

of communication, and because brethren in different 
localities were unacquainted with each other, they 
proved to be only local gatherings. 

At a meeting held in 1849, the State was divided 
into three districts for evangelizing purposes. Dis- 
trict No. 1, was all the territory north of the Wapsi- 
pinicon river ; No 2, was the territory between the 
Wapsipinicon and Iowa rivers ; No. 3, was all the 
country between the Iowa river and the Missouri 
State line. 

Bro. Levan was one of the prime movers in awak- 
ening the churches to the need of this work. He 
had enjoyed but few educational advantages, but he 
was a man of zeal and energy, with faith in the Gos- 
pel and confidence in himself; and it is largely 
owing to his efforts that the second district was the 
first to organize, pledge a salary, and send an evan- 
gelist into the field. In the fall of that year they 
induced a young man to come from Ohio to labor as 
district Evangelist, at a salary of three hundred dol- 
lars — a common salary in those days. He engaged in 
the work with such energy and enthusiasm that the 
churches soon developed new life, and " Our Cause " 
in that district put on a strength and influence that 
is felt to this day. 

That young evangelist is N. A. McConnell who has 
been for moi e than thirty years a leader among the 
preachers in this State, and a man of commanding 
influence in our conventions. 

During that same year, 1849, the churches in Mon- 
roe County formed a co-operation and employed an 



444 THE IOWA PULPIT. 

evangelist named BlankensMp for one year. His 
report showed that he baptized 361 and added to the 
church sixty more who had previously heen bap- 
tized. (What became of them ? — Historian.) 

In January 1850, Daniel Bates began the publica- 
tion of the Western Evangelist at Mt. Pleasant. 
Prior to this time the brethren had no medium 
through which to communicate with each other, and 
as a result preachers and churches in one part of 
the State, knew but little of those in other parts. 
This monthly periodical brought them into more 
intimate relations, and helped to develop that esprit 
de corps for which the Hawk eye brethren are noted, 
and gave a new impulse to our work throughout the 
State. In the first number of his paper, Bro. Bates 
called the attention of the brethren to the next State 
meeting, and urged them to attend, and it was 
largely owing to his efforts that that meeting was so 
well attended. 

The meeting was held in Marion, Linn County, 
May 23d and 26th, and is the first that is really 
worthy the name of State meeting, because it was the 
first meeting in which there was anything like a gen- 
eral representation of the different parts of the State. 

At that meeting the brethren were called upon to 
give all the information they possessed, relative to 
the number, condition, and location" of the churches. 
Thirty -nine congregations, with an aggregate mem- 
bership of two thousand and nine, were reported to 
the meeting, and the brethren promptly guessed 
that we had over three thousand Disciples in the 
State- 



HISTOKY IOWA CHRISTIAN CONVENTION. 445 

The State was at this time divided into three co- 
operation districts, and it was decided to make a 
fourth by dividing the third, which contained all the 
territory southwest of the Iowa R-iver. 

This meeting adjourned to meet at Oskaloosa, 
September 19th, of the same year. It appointed no 
Board, or executive committee. The Oskaloosa meet- 
ing took no steps toward a permanent organization. 

Up to this time the only effort made toward organ- 
izing for systematic work, was the district organiza- 
tion, and the second district was the only one 
actually at work. 

In May, 1851, Arthur Miller returned to Iowa and 
took the field as Evangelist in the third district, and 
in 1852 Bro. Martindale worked three months in the 
first, and Bro. Mott was engaged in the fourth. In 
the meantime Pardee Butler had been engaged to 
assist Bro. McConnell, in the second. 

These district organizations were not purely mis- 
sionary in their intentions, but were entered into by 
the churches, mainly to obtain preaching for them- 
selves, each congregation pledging so much money 
for the support of an Evangelist, with the expecta- 
tion that he would work it out in their immediate 
vicinity. A few churches employed additional 
preaching for one-fourth or more of the time, but the 
majority depended on the district Evangelist for all 
they obtained, and because the Evangelist could not 
visit them as often and remain as long as they 
thought he ought, they failed to pay up their 
pledges for his support, and as a matter of course, 



446 THE IOWA PULPIT. 

this soon caused dissatisfaction and worked the de- 
struction of the district organization. 

During the time that they worked, our cause pros- 
pered. Little bands of Disciples strengthened, 
churches organized and the work pushed forward 
throughout the entire territory. As an illustration, 
the third district (Miller's), composed of Lee, Yan 
Buren, DesMoines, Henry, Louisa and Washington 
Counties, reported at the close of their first year's 
work, seventeen churclies in good worMng order^ 
meeting regularly, with an aggregate membership 
of 608, 165 having been added during the year. 

The same year district No. 2 (McConnell, Evangel- 
ist) reported ten churches with an aggregate mem- 
bership of 504, 192 added during the year; and No. 
4, (Mott, Evangelist) reported ten churches east of the 
western line of Mahaska and Monroe Counties — the 
churches west of that line not reporting — with an ag- 
gregate of 481 members, ninety- four being additions 
during the year. The next year not a single district 
was reported in working order, most of them having 
died of neglect, without paying to their Evangelists 
the salaries agreed upon. 

About this time Charles Levan, John Rigdon and 
other pioneers left the State, and a wild fever of emi- 
gration to Oregon and California swept away hun- 
dreds of Disciples, in places taking almost entire 
churches. The natural result followed : the preach- 
ers located with the strong churches in order to get 
a support, and for want of co-operation the weak 
churches perished. 



HISTORY IOWA CHRISTIAN CONVENTION. 447 

The "bretlireii who composed the State meetings in 
1852 and 1853, instead of working resolutely to check 
this sad disintegration of our forces, spent almost 
the entire time of the convention discussing Bible re- 
vision ; but in 1854, steps were taken, looking toward 
a State organization for mission work. The next 
year they got to work as a State Missionary Society 
with constitution and laws similar to our present 
I. C. C. Bro. McConnell was put into the field as 
Corresponding Secretary and financial agent, and 
Bro. A. Miller worked as Evangelist for a part of 
the year. 

At the first annual meeting of this Society, held in 
Marion in 1856, Bro. McConnell's report showed that 
he had recieved pledges for ' Life ' and ' Annual ' 
memberships, amounting to $2,589, and had collected 
cash, $682. 

The next year the report was still better, showing 
$4,970 in membership pledges and $1,364 cash ; and 
three or four Evangelists had been employed by the 
Board. The year following, where we would look 
for still better results, we find dissatisfaction and 
complaint. The Society met in Fort Madison, and 
there seemed to be some dissatisfaction concerning 
the employment of some of the Evangelists, and there 
was not money enough in the treasury to pay them. 

This meeting adjourned to meet in Mount Pleasant 
the same year, when another attempt was made to 
adjust their difficulties ; but they owed $400 and 
there was nothing in the treasury, so they decided 
not to employ any more labor till that was paid. 
Thus the first State Society died. 



448 



THE IOWA PULPIT. 



During this period of our history, while those who 
made preaching their main business, obtained pre- 
carious support, and our cause suffered loss fpr want 
of organization, by allowing many weak churches to 
die, still, though often changing fields, many preach- 
ers continued in the work, and the number increased 
from year to year and many weak churches, after a 
long season of torpor, revived and grew strong, so 
that although we did not make the progress we 
should have made, our movement was onward. 

In the year 1852, Bro. D. P. Henderson was asso- 
ciated with. Bro. Bates in the publication of the 
Evangelist^ and it was issued from Fort Madison, 
Iowa, and Canton, Missouri, aspiring to be the organ 
of the Church in both States. Under this manage- 
ment the paper did much to develop and foster the 
educational spirit among the Iowa brethren, and 
worked especially to build up Christian University, 
located at Canton. 

At two State meetings resolutions were passed 
urging the brethren to patronize and support that 
institution, but other tendencies were at work in the 
State which soon changed the coarse of the educa- 
tional zeal developed by the Evangelist. 

At that time James Mitchell was located as pas- 
tor at Dubuque, J. E. Gaston was at Davenport, 
Pardee Butler was working in Scott and Clinton 
Counties, and the churches in Linn county were 
growing in number, influence and good works, under 
the lead of McConnell. Mount Pleasant in the pas- 
toral care of J. Grant and A. Miller was looked to 



HISTORY IOWA CHRISTIAN CONVENTION. 449 

as a kind of religions center by the brethren, thongh 
onr growth in counties farther west was destined 
soon to change this center. 

The church at Drakeville, under the care of Levi 
Fleming, was already the largest in the State, and 
the churches at Oskaloosa and vicinity were grow- 
ing rapidly. 

Bro. H. C. Mott came to Mahaska county in 1849, 
and labored earnestly and successfully in all the 
region roundabout. In 1851 he was elected Evange- 
list of the 4th district and labored for a few months 
with great acceptance, but in May, 1852, he was 
taken with lung fever and died, at Oskaloosa, in the 
thirty- sixth year of his age. 

He was followed at Oskaloosa by A. Chatterton, 
one of the most influential ministers in the State, 
and the work so well planted by him was cultivated 
and developed by his successor until it was known, 
and its influence was felt throughout the State. 

When addresses were delivered to the annual 
State meeting on the importance of building institu- 
tions of learning, it was but natural for each of 
these ambitious centers to say, " Build it here." 

This feeling culminated at the State meeting held 
in Marion, in June, 1856, in a series of resolutions to 
the effect that, the Iowa brethren would build and 
endow a college. That they would locate it in the 
town offering the most money. And calling an ed- 
ucational convention to meet in Oskaloosa, October 
10th of the same year. 

29 



450 THE IOWA PULPIT. 

Only twelve chnrclies with an aggregate member- 
ship of 107J , were represented in the convention at 
the time and place above named. They organized 
by calling Joshua Swallow to the chair, and appoint- 
ing A. Hull, secretary. The final result reached by 
this convention was, that they decided to locate the 
college at Oskaloosa, on condition that the people 
of that vicinity would raise thirty thousand dollars. 
They selected a Board of fifteen trustees and in- 
structed them to incorporate the school, appoint 
agents to raise endowments and to erect a suitable 
building, and the work was started. 

The panic of 1857 and the hard times set in soon 
after, and 1861 the college was reported to the State 
meeting as being in debt, with its building unfinished 
and much of its subscription worthless. The outlook 
was certainly a dark one, and to a people of weak 
faith and courage would have been disheartening. 

But this convention was the largest and most en- 
thusiastic ever held by us up to that time, and it 
grappled with the college question in genuine Hawk- 
eye style. Made arrangements to relieve the pres- 
ent distress, and appointed N. A. McConnell, N. E. 
Cory, P. T. Russell and F. Walden agents to raise 
a relief fund. 

This work was carried forward with such energy, 
that at the next meeting they reported the building 
finished, school opened and the liabilities of the in- 
stitution reduced from $13,315 to $2,200. 

Fortunately the preachers present at this conven- 
tion enrolled their names, and they are worthy of 



HISTORY IOWA CHEISTIAN CONVENTION". 451 

preservation in permanent form, so that the student 
of history may know who filled the pulpit of the 
Christian church in Iowa, in the year of grace 1861. 

The following is the list : 

Joshua Swallow, Knoxville ; Jas. Challen, Daven- 
port ; A Chatterton, Davenport ; P. T. Russell, Adel ; 
J. M. Dodge, Adel; R. Garriott, Albia; Julius 
Stevens, Eldora; John Snoddy, Bloomfield; Reuben 
Wilson, Greencastle ; Robert Reed, Blakesburg ; G. 
D. Berry, Toledo ; C. P. Evans, Jeddo City ; J. K. 
Cornell, Mt. Sterling ; S. H. Bonham, Frank Pierce ; 
Charles Rowe, Epworth ; Wm. G. Springer, Millers- 
burg; Wm. L. Darland, Agricola; F. White, Forest 
Home ; John Kimmons, Des Moines ; D. M. Haggard, 
Peosta; E. Scott, South English; T. Q. Mathes, 
South English; J. B. Noe, Winterset; G. T. Carpen- 
ter, Winterset ; James Connoran, Clarinda ; A. Hull, 
Ashland ; F. Walden, Ashland ; IS". E. Cory, Oska- 
loosa ; T. W. Dunkeson, Oskaloosa ; Peter Shuck, 
Eddyville ; IS". A. McConnell, Marion ; J. C. Reed, 
Springfield ; Job Combs, Cuba ; F. A. Rodgers, Gos- 
port; D. Caldwell, Abingdon; A. Fisher, Indian- 
apolis ; 0. P. Hixon, Marietta. 

In the year 1851, Bro. Bates published in the 
Western Evangelist, that we had seven ministers 
in the State who made preaching their main busi- 
ness, and lived of the gospel. A careful study of 
this list causes me to think that we had little more 
than doubled that number in ten years, while dur- 
ing the same decade the population of the State was 
more than trebled. 



452 THE IOWA PULPIT.' 

In September of that year G. T. and W. J . Car- 
penter opened the preparatory department of Oska- 
loosa College, taking all risk of financial support, 
as in the embarrassed condition of the treasury, the 
trustees could offer them no definite amount ; and 
so the Iowa brethren had an institution of learning 
in fact. 

At the next State meeting, held in Des Moines, in 
June, 1862, as above stated, the financial condition 
and prospects of the college were much improved, 
and the trustees were instructed to engage a faculty, 
and to employ at least one financial agent. At this 
meeting we notice a number of new men among the 
Iowa ministers. The names of Samuel and Joseph 
Lowe, J. P. Roach, J. C. Porter, J. C. White and A. 
Williams among them. 

That meeting transacted no business of any 
permanent value except its work in behalf of the 
college, and adjourned without appointing any 
Board or committee to perpetuate its existence. But 
at our next convention, held in Marion, in 1863, the 
pressing needs of the college having been provided 
for, the brethren turned their attention to the desti- 
tute condition of our cause throughout the State. 
They turned the State meeting once more into a Mis- 
sionary Society, elected a Board and sent Bro. 
McConnell, that veteran missionary, into the field as 
State Evangelist. He began this term of service, I 
think, the first of August, 1863, in the midst of the 
war period, when the nation was panting and strug- 
gling for its life, when the drum-tap and the bugle- 



HISTORY IOWA CTIRISTIAW GDIS' VENTTON. 453 

blast were heard in every village, calling npon men 
to follow Mars, he went forth to hunt up the feeble, 
dilapidated, discouraged, scattered Disciples, that 
he might strengthen them, and encourage them to 
hold fast the faith. When, to use his own graphic 
language, because he had no politics, and was de- 
termined to know nothing but Christ and Him cruci- 
fied, in Northern Iowa they wanted to shoot him 
for being a rebel, and along the Missouri Border, 
they wanted to hang him for being an abolitionist. 
His work was reasonably prosperous even in those 
troubled times, but does not seem to have been well 
supported. 

In order to secure more money, and a more com- 
pact organization, the brethren at the State meeting 
held in Oskaloosa in August, 1865, adopted a con- 
stitution providing for Life and Annual Member- 
ships, in the main, similar to our present constitution, 
and Bro. McConnell was continued in the field as 
Corresponding Secretary of the new society. Under 
this new arrangement he traveled throughout the 
State, organizing district auxiliary societies, compos- 
ed of the members of the State Society, and putting 
Evangelists to work in the districts. His report to the 
next convention (1866) shows that he had planted a 
grand system, which needed but to be fostered for 
a few years, to yield an immense harvest ; but the 
society was in debt to him for part of his salary, a 
good many Life Members were delinquent, the treas- 
ury was empty, and hence he was allowed to retire 
from the work. Bro. Walden was elected Corres- 



454 THE IOWA PFLPIT. 

ponding Secretary with the understanding that he 
would not go into the field, and thus this second 
society, organized at so much expense of money, 
time and energy, was allowed to break in pieces 
and die ; and the shadow on the dial went back- 
ward fifteen degrees. 

At the next convention held in Davenport, in 
August, 1867, the Board had nothing to report. The 
district organizations depending on the State Society, 
had followed in its wake, and there was no organ- 
ized systematic effort anywhere to hold our ground 
in Iowa. Of course the brethren in that convention 
decided that our " Plan'^^ did not worTi. This con- 
vention thought that our meetings should be com- 
posed wholly of delegates from the churches, instead 
of members of a Missionary Society. They however 
continued the officers of the old society for another 
year. 

The next State meeting was held in Albia. It 
was a large and enthusiastic convention, full of warm 
speeches, and hearty resolutions, on almost every 
subj ect connected with church work. 

The needs of Oskaloosa college were again brought 
forward, and absorbed the liberality of the brethren ; 
$1,600 was pledged to pay its president's salary, 
while not one dollar was raised for evangelizing pur- 
poses, not even to pay the debt they owed to their 
former Corresponding Secretary. 

This meeting appointed a committee of one from 
each congregational district to collect statistics of 
our churches. 



HISTORY IOWA CHRISTIAN CONVENTION. 455 

Tlie committee reported to tlie meeting held in 
Des Moines in 1869. They expended $24.50 in the 
work of collecting statistics, and their report shows : 
Chnrches 143; preachers 132; members 10,592; 
meeting houses 50 ; Sunday-schools 67. 

They admitted that their work was very incom- 
plete. Other prominent brethren were confident 
that we would number 20,000 members. The discus- 
sion of this report showed, that many churches were 
not meeting, that where churches had been planted, 
they were left without care, and many of them were 
scattered and dead, while others in the same dis- 
trict were growing and prosperous. 

Though there were some bright, cheerful views 
given, the picture was as a whole discouraging. 

This convention elected an Evangelizing Board 
consisting of A. Hickey, President; J. K. Cornell, 
Vice-President; F. Walden, Secretary; and J. H. 
Drake, Treasurer; and James Connoran, with in- 
struction to await the action of the General Conven- 
tion, and if, in their judgment, the plan of co-oper- 
ation adopted by that meeting, would be adapted to 
our wants in Iowa, to proceed to organize in har- 
mony with it. But if they thought the plan not 
practicable for the brethren in Iowa, to proceed in 
their own way and organize for the evangelizing of 
the State. 

The weak and vacillating policy of getting up 
elaborate plans and constitutions for missionary 
work, organizing societies and boards and then al- 
lowing t^em to starve for want of funds ; to be fol- 



456 THE IOWA PULPIT. 

lowed in two or three years by other plans, socie- 
ties and boards, which in time suffer the same neg- 
lect, was not peculiar to the churches in Iowa. 
With a few changes in names and dates, the main 
feature of the foregoing history could be used for 
our brethren in other States. As a rule our failure 
to work together in sounding out the gospel was 
charged to some fault in the plan^ and hence this 
constant changing of plans. 

The real trouble, carefully concealed by our de- 
nominational pride, was that we were not really a 
missionary people. Opposition to plans, and de- 
manding a " Thus saith the Lord," was often a cloak 
of jealousy, selfishness, or to cover up our delin- 
quency, so cunningly devised and persistently worn, 
as to deceive the very elect. There was always a 
goodly number of individuals and congregations 
that were ready to work by any plan, and were con- 
tinually trying to do something and calling on 
others to help them. These would never let the 
subject rest long at a time, and hence this constant 
agitation and frequent organization. 

The unmissionary preachers were of two classes : 
The opposers who stay away from conventions and 
preachers institutes and oppose all societies and 
organizations for co-operative work; and a class 
for whom I have no good name without resorting to 
slang ; they attend all conventions, make eloquent 
missionary speeches, pass strong missionary resolu- 
tions, thrill the convention by denouncing those 
who are absent, and go home and never mention 



:^ISTOEY IOWA CHEISTIAN CONVENTION. 457 

missions again till the next annual convention, 
when they come up fresh and vigorous, prepared to 
pass another set of resolutions, retiring .the old 
board and changing the plan. A remnant of both 
these classes remains to the present time, but they 
are not so potent for mischief as they once were. 

In 1869 being weary of endless debates about 
plans, and saddened by the chaos and confusion 
that was weakening our cause in many places, the 
church in Iowa in common with our brethren in 
other States, were waiting for the plan of co-opera- 
tion that would be adopted by the General Conven- 
tion. It met in October, in Louisville, Kentucky, 
and the plan adopted was known as the ''Lauismlle 
plan." 

It was a well devised system for the organization 
of our entire brotherhood into one grand army, with 
its divisions of States and sub-divisions of districts. 
Our people were not ripe for so thorough an organ- 
ization at that time, and while it gave a greater im- 
petus toward organization, it was trimmed and mod- 
ified and finally abandoned. 

Though by some it was violently opposed, and by 
others considered impractical, I predict that if we 
ever become a thoroughly co-operative people, we 
will be found working in harmony with the leading 
features of the "Louisville plan," for the organiza- 
tion and unification of our forces. 

The last of December, 1869, our State Board met 
in Albia, and after careful examination, decided to 
work in harmony with this plan, and to divide the 
State into four districts for that purpose. 



458 THE IOWA PULPIT. 

At the Annual Convention held in Marion, in 
August, 1870, the Board reported that they had or- 
ganized District Boards in all parts of the districts, 
and had induced a few churches to adopt the plan 
and send contributions to the treasurers. 

No missionary work was done and only about 
forty dollars had been contributed to the treasury. 
Forty dollars! Enough to hold a two weeks meet- 
ing! In the whole State of Iowa! Forty dollars I 
But think. That money was missionary. The 
churches giving it did not expect any of it to come 
back to them. 

It was to preach to the destitute. 

Think again. It was contributed. No financial 
agent had solicited it. No evangelist had collected 
it. It was sent to the board. It was a seed. Des- 
tined to grow into vast proportions as the years go 
on. 

This convention elected a board consisting of A. 
Hickey, President ; F. Walden, Secretary ; J. H. 
Drake, Treasurer ; J. W. McGlasson and M. Hulbert. 
It elected N. E. Cory, State evangelist ; but he could 
not be induced to take the work. It also endorsed 
the organization so far as it had been effected by 
the former Board, and resolved to work in harmony 
with the "plan" and hence this convention is the 
-first of our present organizations. 

Soon after this meeting the Southwest district 
composed of all the territory south and west of the 
northwest corner of Jasper county, was fully organ- 
ized with D. D. Miller at work as District Evangelist. 



HISTORY IOWA CHRISTIAN CONVENTION. 459 

He was a man of energy, held many successful 
meetings, planted a good many little churches, but 
as he did not group them together, and organize 
them so that they could support pastoral labor, but 
simply left them to care for themselves, his work 
fell down about as fast as he set it up ; and resulted 
in no permanent good. He opposed the " Louisville 
plan " of co-operation, and during the time that he 
labored his districts did not co-operate with the 
State Convention. 

A few months later, beginning in January, 1871, 
John Errett labored as district evangelist in the 
Southeast district for about four months when he 
was taken sick and had to quit work. His work 
was mainly an effort to induce the churches to 
adopt a financial system for raising mission funds, 
and his efforts were so far successful as to largely 
increase the contributions in his district, and had 
he been permitted to continue, would have probably 
reached still greater results. But this was his last 
work ; the disease that forced him to cease his work 
proved fatal. He died a few months later at Colum- 
bus City- 

The second State Convention was held in Oska- 
loosa in August, 1871. The Board reported their 
work was badly crippled for want of a State Evan- 
gelist. Ten months of missionary work had been 
done by the districts, resulting in eighty-seven ad- 
ditions to the churches ; $1,068 had been paid into 
the district treasuries, of which $1 39 had come into 
the State treasury ; only the Southeast district 



460 THE IOWA PULPIT. 

dividing according to tlie plan. This convention 
contributed $73 to the General Convention, elected 
J. C. Hay State Evangelist and selected a Board 
consisting of J. M. Williams, J. C. "White, F. E. 
Nypher, and J. W. Porter, all of Iowa City. 

Bro. Hay entered upon his work with enthusiasm, 
and in the eight months that he was able to give to 
it, did a most excellent work. A summary of his 
report, shows that during the year, twenty months 
of missionary labor had been done by the State and 
District Boards. One hundred and eighty -four mem- 
bers gained, six churches organized, and $2,263.15 
contributed by the churches, and raised by the 
Evangelists ; of which $400 came into the State 
treasury. ISTote the growth for three years, first $40, 
second $139, third $400, a healthy development, but 
as yet the Southeast district was the only one mak- 
ing dividends with the convention. 

This summary does not show all of Bro. Hay's 
work, or even the most important part of it. He 
assisted a number of preachers to find fields, by 
putting them in correspondence with destitute 
churches, thus benefitting both. But the most im- 
portant work that he did, was collecting statistical 
information concerning our churches. In this he 
succeeded in finding o'lit, approximately, the loca- 
tion and condition, of two hundred and thirty-three 
churches and unorganized bands of brethren, ob- 
tained names and addresses of preachers, and lead- 
ing brethren throughout the State, and prepared a 
map showing the parts of the State occupied by the 



HISTORY IOWA CHRISTIAN CONVENTION". 461 

Disciples. This information was of great value to 
his successor in the work. 

The convention to which this report was made, 
met in Davenport, August 27, 1872. This meeting 
on the recommendation of it6 former Board, in- 
structed its new Board to redistrict the State, mak- 
ing smaller districts. It elected J. K. Cornell, 
President; J. C. Hay, Vice-President; S. E. Pearre, 
Secretary ; and J. C. Porter, Treasurer. It would 
have been pleased to continue Bro. Hay as Evangel 
-ist, but he could not continue in the field, and J. B. 
Vawter was selected as his successor. 

The first work before the new Board was to re • 
organize the State in smaller districts. The North- 
eastern, with Bro. E. T. C. Bennett as Evangelist, 
was doing a very good work, and asked the Board 
to let their district remain as it was. This left us 
three-fourths of the State in which to try the smaller 
districts. 

The Evangelist, with Bro. Hay's church map as a 
guide book, went into the territory, visited the 
churches, presented and explained our plan and its 
objects, called the brethren together, and organized 
the districts. In this way he personally canvassed, 
and organized five districts in full accord w^ith the 
plan — co-operating with the State Board. 

While making this canvass, he found that in a 
number of places where churches were marked on 
his map, they were entirely dormant ; holding no 
meetings of any kind, and some of them were dis- 
organized and dead. Alter organizing the districts, 



463 THE IOWA PULPIT. 

the next work undertaken by the Board, was to re- 
vive those dormant churches and get them to work. 
They succeeded, during the year, in renewing the 
life in eight of them, and located four pastors in 
what had been waste-places. 

The churches in co-operation with the Board that 
year, contributed $813, and with this, the Board de- 
veloped in building funds, pastors' salaries, payment 
of debts, and special collections, $5,479. 

This Board took the necessary steps to incorpor- 
ate our organization according to the laws of Iowa, 
naming it the Iowa Christian Coistvet^tion. 

The large and spirited convention that met in Des 
Moines October 7tli of that year, (1873), endorsed this 
work by re-electing the Board, with instructions to 
continue the work of organizing the districts, and 
reviving the languishing churches. 

During the following year, the sixth — the old 
Northeast — came into line, and the Board organized 
three more districts, making nine altogether. But 
two of them proved failures from the start, only two 
or three churches in each one, doing anything, and 
they doing very little. 

In the working districts, the secretaries wrote 
cards or letters to the churches, asking them to con- 
tribute to the work. The money so collected, was 
divided between the district and State treasuries. 
The Board had no soliciting agents or collectors, but 
simply asked the churches to raise and forward the 
money, and they expended it in purely missionary 
work, in destitute fields. None of the districts were 



HISTORY IOWA CHRISTIAN CONVENTION. 463 

able to keep a man in the field for all his time, but 
employed an Evangelist for such time as they could 
pay for. Sometimes their own Corresponding Sec- 
retary was engaged to do the work, and sometimes 
they employed the State Evangelist to work out 
their share of the funds under the direction of the 
District Board. 

The secretaries did a great deal of gratuitous 
work, in writing to the churches and keeping the 
accounts, and the activity of the districts depended 
largely on them. Among many good workers, it is 
not invidious to mention the names of A. Williams, 
A. Hickey, J. K. Cornell, L. C. Wilson, L. S. Brown 
and A. C. Corbin, as among the most persistent and 
successful, in keeping the churches in active co- 
operation with the Board. The success of our plan, 
was largely due to their work as district secretaries. 

In 1872, there were only eighteen churches making 
regular contributions, to be divided according to the 
plan. In 1873, there were seventy- six, and in 1874, 
there were 112 that had made one or more contribu- 
tions, before the meeting of the State Convention. 

At the Annual meeting held in Fairfield, Septem- 
ber 25th, 1874, work on the '* Louisville Plan " 
reached high water mark in Iowa, with one hundred 
and twelve cJiurcJies in active co-operation. The 
next year there was a falling off, not because the 
churches had tired of the work but because the con- 
vention had confused them by a partial change in 
our plan. 

Among other good works undertaken by the 



464 THE IOWA PULPIT. 

Board fcliat year, was the establishing of a church in 
Burlington, and the purchase of a church building. 

In January the State evangelist visited the place, 
found a little band of brethren meeting in an obscure 
part of the town where it was impossible for them 
to accomplish anything in the way of building up 
the cause. There was a good church building in a 
desirable locality of the city for sale. The leading 
brethren of the church and the Evangelist canvassed 
the matter and found that the property could be 
bought for $4,200, and with the understanding that 
the church would raise one-half the sum, and the 
convention the other half, we bought the property. 
The work started off in a promising manner, the 
Evangelist remained with them for three months ; 
then, as work in other parts of the field demanded 
his attention, he left them and they employed H. 
H. Black as pastor. 

Had they continued to work in harmony they 
could easily have paid their pait of the debt in a 
few years, and the convention would have paid its 
share, and we would have had a good church, in a 
good house there to-day; but before a year had 
passed they got into one of those disgraceful and 
disastrous church quarrels that crippled their work. 
Of course the whole church was not to blame ; a few 
did the mischief, but they all suffered the conse- 
quences. 

This Burlington mission was a disturbing and dis- 
couraging factor in our State work, until the close 
of 1877, when the Board was forced to abandon it, 



HISTORY IOWA CHRISTIAN CONVENTION. 465 

after expending a good deal of money and time in 
trying to save it, because tlie churcli there would 
not make the effort to help itself. 

At the Fairfield meeting pledges were taken for 
the Burlington mission amounting to about $800. 
This was the intering wedge for the destruction of 
our district organization. A good many of our 
strong churches at this meeting, pledged to this 
special fund about as much as they felt able to pay 
and hence did not respond to the District Secretary's 
appeal ; his report showed a falling off of the re- 
ceipts, and this in turn discouraged others, and gave 
to the grumblers the first chance they had enjoyed 
in three years of saying, "I told you it wouldn't 
work." 

The report of the Board to the convention that 
met in Eldora in 1875, showed that there had been a 
falling off in every district but one for that year. 
The convention had not been able to pay the Evan- 
gelist his full salary any year since its organization, 
but had rolled the debt forward from year to year. 
For this reason the Board, that year, allowed the 
Evangelist to locate and spend part of his time with 
the church at Albia, they, only retaining so much 
of his time as they could pay for. This arrangement 
enabled the Board to get out of debt, but it also les- 
sened the amount of work done, and furnished 
another cause for finding fault with the work. 

The report showed that though there had not been 
so much work done, there had been something accom- 
plished, and the State and district organizations had 
30 



466 THE IOWA PULPIT. 

been kept in good working order. They were all 
out of debt; and had small sums of money in each 
treasury, and were ready to go forward in the work. 

The convention elected a new board, consisting of 
B. R. Dungan, President; G. T. Carpenter, Vice- 
President; A. Hickey, Secretary; T. M. Bruner, 
Treasurer, and re-elected the Evangelist. 

On motion of Bro. Monser it proceeded to take 
pledges from churches and individuals for the com- 
ing year, to be paid to the State Treasury. The State 
Evangelist objected to the taking of these pledges, 
as tending to destroy the relation between the State 
and district organizations, but the convention was not 
of his mind, and those present pledged $450. 

During the next two years our work as a people 
was at a standstill. We were passing through a 
crisis that was to decide whether we could become a 
missionary people or not. 

Our next Annual meeting was held in Centerville, 
September 19, 1876. The report of the Board shows 
but little work accomplished. No money had been 
received from any of the district treasuries, and most 
that had been received from pledges, had been ex- 
pended on the Burlington Mission, leaving the Board 
but little to use in other work. 

The meeting of 1877 was held in DesMoines, be- 
ginning September 4th. Again the Board reported 
very little done in any way except what was done 
for Burlington. The district organizations were 
dormant — ^killed by the annual pledge system. 

At this convention a change was made in our or- 



HISTORY IOWA CHRISTIAN CONVENTION. 467 

ganization, so that no dinrch was entitled to repre- 
sentation in our convention, unless it contributed to 
our treasury. The convention also appointed an 
agent to look after the Burlington Mission, and raise 
a fund to secure the property, on condition that the 
church would enter into an agreement that would 
secure said property to the convention, in case the 
church should not be able to continue at that point. 
In both these changes the design was to put the 
convention on a better business basis. D. R. Dun- 
gan, B. W. Johnson, L. Lane and Ira Amey were 
elected as Board, and J. K. Cornell as Evangelist. 
The church in Burlington refused the terms on which 
the convention offered to help them, so we had to let 
that work come to nought, after all we had expended. 
That being settled, the Evangelist took up the work 
that had been suspended for two years, that of re- 
viving and caring for the weak and disorganized 
churches. This work he pushed with energy and 
success till February, 1878, when he was compelled 
to quit work on account of sickness in his family, 
which required his constant attention at home. 
But even in affliction, while he could not be in 
the field, he did a good work by correspondence — 
being the best Corresponding Secretary we have 
had, as the report of the Board for that year will 
show. In the first five months of his year he worked 
up a number of fields and located preachers in them, 
and by correspondence he induced sixty -four 
churches to adopt the present plan and become 
members of the convention by contributing to its 



468 THE IOWA PULPIT. 

funds. He solicited by letter two hnndred and 
eighty cliurches to get sixty -four responses. 

This convention made another radical change in 
the Board, electing F. M. Drake, President ; J. B. 
Yawter, Yice-President ; J. C. Armentrout, Secre- 
tary ; and J. W. Porter, Treasurer. D. E.. Dungan, 
was elected State Evangelist, hut as he did not ac- 
cept the work, the Board employed S. Ely as State 
Evangelist, who labored with great acceptance for 
about three months, when he resigned on account of 
throat troubles. After his resignation there was no 
more done till the next annual meeting of the con- 
vention, which was in Oskaloosa, September 2, 1879. 

This convention adopted a new constitution, the 
same that governs the convention to this time, with 
the exception that two amendments have been made 
to Article 3, the article that defines terms of mem- 
bership — the first to make Life Memberships and the 
second to do away with Annual Memberships. 

It elected J. K. Cornell, President ; G. T. Carpen- 
ter, Yice-President ; S. Ely, Secretary ; and B. W. 
Johnson, Treasurer ; and J. B. Yawter was selected 
as State Evangelist, who entered at once on the work 
giving his whole time to it. 

The pledges made at this convention amounted to 
only $99. 

The cause of State missions prospered during that 
year, the first in our history that we kept an Evan- 
gelist all his time in the field and came out with 
money in the treasury, and no indebtedness. 



HISTORY IOWA CHRISTIAN CONVENTION. 469 

The report of the Board, to the Annual Convention, 
at Mt. Pleasant, September 7, 1880, shows that after 
paying all orders we had $334 on hand. 

This convention elected J. K. Cornell, G. T. Car- 
penter, A. C. Corbin, and C. E. Fuller as Board, and 
J. B. Yawter and A. J. Garrison were selected as 
Evangelists. Both these men were kept in the field 
that year and the report to the convention at West 
Liberty shows that fifteen new churches were started, 
eleven fields worked up and pastors located in them, 
besides much other work. 

These brethren were continued in the field the 
next year, and by the liberality of one good brother, 
the Board was enabled to add a third Evangelist to 
the work. J. H. Painter was selected and proved to 
be the right man for the place. 

In 1882, J. B. Yawter retired from the work of Evan- 
gelist, locating as pastor of the church at Altoona. 
In 1883, A. J. Garrison retired locating as pastor at 
Humeston. J. H. Painter continues in the work. 
The places of the others have been filled, and to-day 
the Iowa Christian Convention keeps four men at 
work as Evangelists and owns property and con- 
trolls interests amounting to thousands of dollars. 
It has the confidence of our entire brotherhood, and 
grows stronger every year. 



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suited for pulpit use, we are prepared to ship on receipt of order the 

following styles. American Morocco, Antique, Sprinkled edges 5 09 

English Levant, Antique style. Gilt Edges 7 50 

Turkey Morocco, " " 10 00 

Large clear type, excellent paper, fine printing and strongly bound. 
They contain none of the extra features, illustrations or illumina- 
tions found in our fine line of Family Bibles, and are so desirable 
in the home circle, but which are objectionable in a Pulpit Bible. 
A large assortment of Family, Teachers' and Pocket Bibles. Send 
for price lists. 

COOP, TIMOTHY AND HENRY EXLEY. 

A Trip Around the World. Including a trip to New Zealand, Tas- 
mania and Australia ; with some account of the Christian Church 
there, and their work and success ; together with facts concerning 
the natives ; missionaries, their work, perils and success ; with 
much interesting information, gleaned from the best sources, on the 
natural history, religion, social and material progress of these 
countries. By Timothy Coop and Henry Exley. Illustrated. A 
charming book of travel replete with illustrations and incidents of 
foreign life and lands. Cloth 1 50 

CONTRADICTIONS OF ORTHODOXY; 

Or, The Chicago Controversy over Salvation.* It contains a histo- 
ry of the Controversy, the article on Modern Gospel Meetings, which 
aroused it, the reply of "Kaklem," the answers of the various Chi- 
cago clergymen to the questions of the Times interviewer concern- 
ing the mode of salvation, the most important sermons elicited by 
the agitation of the question, including those of Mr. Moody, Prof. 
Swing, Dr. Thomas, Rev. L. P. Mercer, Dr. Patton, etc., with a com- 
parison of the whole with the Bible. It possesses the advantage of 
giving the views of leading men in the various denominations upon 
this important subject in their own words. 

Paper cover 25 

Bound in cloth , 50 

CORY, N. E. 

The Polymathist. A work containing Essays on Pastoral Work, 
Scriptural Exegesis and Homiletics, with Briefs and Skeletons of 
sermons bv ministers of various religious bodies. Arranged and 
edited by N. E. Cory. 12mo, cloth 2 00 



10 JOHN BURNS' CATALOGUE. 



DAVIES, MRS. ELIZA. 

story of an Earnest liife. A woman's adventures in Australia, and 
in two voyages around the world. 8vo, cloth $ 2 00 

DUNGAN, D. R. 

On the Eock ; Or, Truth Stranger than Fiction. The story of a strug- 
gle after truth as it is found in Christ. By D. R. Dungan. 875 pages, 
cloth 1 50 

Bum, Ruin, and the Remedy. A thorough discussion of the Rum 
Cure, with unanswerable arguments for Prohibition. Every prohi- 
bitionist and temperance worker in the land should have it. Buy 
it, read it, and loan it to your neighbor to read. Price 1 GO 

Modern Phases of Skepticism. Fifteen Lectures delivered before 
the Students of Oskaloosa College, 1877. English cloth 1 50 

ERRETT, ISAAC. 

Walks About Jerusalem. A Search after the Landmarks of Primi- 
tive Christianity. 212 pages, cloth 1 60 

Talks to Bereans : A series of twenty-three sermons, designed as 
a help and encouragement to that class of inquirers with whom the 
Scriptures are Divine authority. ■ 12mo, 190 pages 1 00 

Letters to a Young Christian. A work all the young should read. 

Paper 35 

Cloth 75 

EZZELL, S. R. 

The Great liOgacy. An argumentative and closely scriptural exhi- 
bition of the Gospel Plan of Salvation, under the similitude of a will, 
so presented as to meet popular objections, and remove prevailing 

difficulties. Cloth 1 50 

Arabesque 2 00 

FRANCES, MARGARET, 

Rose Carleton's Reward. 12mo. Illustrated. 283 pages. Cloth.. 100 

FRANKLIN, BENJAMIN. 

The Life and Times of Bet^amin Franklin. It is a thrilling biog- 
raphy, true to life, and a faithful and concise history of the stirring 
times when the " Current Reformation " struggled for its very ex- 
istence. The great men who were associated with Benj. Franklin 
in his successful reformatory movement, are brought prominently 
to view in this work, and it thus makes a concise history of the 
" Current Reformation." The work is handsomely bound, and con- 
tains 508 pages, with a portrait of Benjamin Franklin. Bound in 

English cloth 2 00 

Bound in Library style 2 50 

Turkey Morocco, Beveled, Full Gilt 4 00 



JOHN BURNS' CATALOGUE. 



FRANKLIN BENJAMIN— Continued. 

A Book of Gems ; Or, Choice Selections from the Writings of Ben- 
jamin Franklin. It consists of very Choice Selections from the writ- 
ings of Benj. Franklin, on almost all important subjects connected 
with the Christian religion. It is brim full of Common Sense, wit 
and Humor, truth and gospel, and as diversified as human life. A 
Practical Hand-Book of Common Sense and Scripture. Bound in Eng- 
lish Cloth S 2 00 

Bound in Library Style 2 50 

Turkey Morocco, beveled, full gilt 4 00 

The Gospel Preacher, Vol. 1. A Book for the People. A Volume 
of Twenty Sermons written by Benjamin Franklin, Editor of the 
American Christian Review 2 00 

Gospel Preacher, Vol. 2, cloth 2 00 

Reynoldsburg Debate. An Oral Debate between Benjamin Frank- 
lin, a Disciple of Christ, and John A. Thompson, a Baptist; held 
in Reynoldsburg, Ohio, lasting four days 1 00 

GARFIELD, PRESIDENT JAMES A. 

The Great Speeches of James Abram Garfield, with a Memorial 
Supplement. The honest heart of the masses will ever sacredly 
treasure the deeds and words of James A. Garfield. The strange 
story of his wonderful life will never lose its almost romantic inter- 
est. Though few of the biographies hastily issued since his death 
can or do lay claim to much literary merit, yet they all in a greater 
or less degree, satisfy the universal desire to learn every event in 
the life of our second martyred President. The criticisms which 
might be offered on many of these premature biographies cannot 
be presented against the work just issued — 

GARFIELD'S GREAT SPEECHES. 

For here we have the words of the man himself, the most enduring 
monument which can be reared to his memory. This volume con- 
tains the important speeches of General Garfield, and they have 
been classified into three divisions for the convenience of the 
reader. The first division contains twenty-eight of his Congressional 
Debates, the second, ten Political Speeches, and the third, sixteen 
Miscellaneous Addresses. The first will be chiefly interesting as 
showing what views General Garfield had of many of the most im- 
portant questions affecting our system of Government. In his Po- 
litical Speeches the reader will see what vigor he displayed in the 
advocacy of those doctrines he thought should prevail in the con- 
duct of the National Administration. In the Miscellaneous Ad- 
dresses the general reader will no doubt be most interested, fot 
here will be found the broadest expanse of a great man's intellect. 
General Garfield was one of the great orators of our time. He had 
the magnificent form, the full, round voice, the learning, the ready 
wit and the command of language that enter into the quality of all 
great speakers. In addition, we have a Memorial Supplement of 
210 pages, containing numerous poems, addresses, etc., with a full 
account of the Memorial Services at Washington and Cleveland, 
giving the funeral address at Cleveland in full, and not in the im- 
perfect form in which it was reported to the press and published m 
several books. There are, in all, fifteen addresses in the Supple- 
ment. The last fifty pages of the book are occupied with a state- 
ment of " What the Disciples Believe and Practice," by Isaac Errett, 



12 JOHN BURNS' CATALOGUE. 



published by permission in this volume, as they appeared in the 
editorial columns of the Christian Standard a year or two ago. This 
is the first collection of the Speeches of General Garfield that has 
been presented to the American public. They have been brought 
together and arranged with much care, and may be depended upon 
as correct and reliable. Every reading man will be only too glad to 
provide himself with a copy. 
Delivered free of charge at the following prices : 

Bound in English Cloth 8 2 50 

Library Style (or Sheep) 3 50 

Half Morocco, (cloth sides), gilt edges 5 00 

Garfield, L,ife of President. The complete record of a wonderful 
career, which, by native energy and untiring industry, led its hero 
from obscurity to the foremost position in the American nation. 
The whole matter very carefully read and corrected by an accom- 
plished scholar and intimate personal friend of President Garfield, 
and including an exceedingly interesting chapter by Mrs. Dr. 
Edson, chief nurse to the President during his sufierings. Profusely 
illustrated. By William Ralston Balch, editor of The American, etc. 
Printed on finely calendered paper, richly illustrated, elegantly 

bound in English cloth 200 

Choice silk-faced cloth, gilt edges 3 00 

Full Morocco 5 00 

GARRISON, J. H. 

The Heavenvpard Way ; Or, Words to Young Converts. This little 
work abounds in sound advice and helpful suggestions to young 
and inexperienced Disciples, and will save them from many a 

snare. Price, bound in Limp Cloth 85 

Cloth 50 

GOODWIN, ELIJAH. 

The Family Companion. A book of Sermons on various subjects, 
both Doctrinal and Practical. 12mo, 426 pages, cloth 1 50 

GOODWIN, MRS. M. M. B. 

Autum.n Leaves. A book of poems, price in cloth 1 00 

GREEN, FRANK M. 

The Standard Sunday-School Manual. It is the result of an earn- 
est and conscientious purpose and study to materially benefit those 
for whom it is specially prepared. 191 pages, 16mo, cloth 1 00 

liife of President Garfield. A Christian biography, making a 
specialty of his rehgious and educational life, written in a plain, 
simple style, adapts it to family reading. By F. M. Green. Cloth, 

plain cheap edition 1 50 

Elegantly bound in half Morocco 2 50 

HARDIN, J. H. 

The Sunday-School Helper. A practical Hand-Book fbr all Sun- 
day-School workers containing suggestions on all phases of the 
work, which should be read and consulted by all workers, and will 
result in giving new impetus and arouse more earnest zeal in 
teaching and leading the people to Christ. Also an excellent essay 
on "Christian Woman's responsibility in the religious education of 
the Young," by Mrs. O. A. Carr. lU pages ; price 60 



JOHN BURNS' CATALOGUE. 13 



HALL, ALEXANDER WILFORD. 

Problem of Human liife. By A. W. Hall. Tho author reviews 
Darwin, Huxley and Hseckel, in the boldest and most searching and 
trenchant assault upon the modern theory of Evolution that we 
have seen. He also has given a searching review of the wave-theory 
of sound, as taught by its best exponents— Tyndall, Helmholtz and 
Mayer. '•'• * '■'■ We do not see that there is any escape from a 
revolution among scientists upon this subject. "■'•'■ * * The author 
has made some mortal thrusts at the wave-theory; and its advo- 
cates are put on the defensive, where they will have a hard time of 
it. '•'• * ='•'- This work richly deserves the attention alike of scien- 
tists and theologians. Price $ 2 00 

Library 2 50 

Unlversalism Against Itself ; Or, an Examination of and Refuta- 
tion of the principal arguments claimed in support of the final 
holiness and happiness of mankind. 12mo. Cloth 1 00 

HAND, G. R. 

D. B. Ray's Text-Book on Campbellism. Exposed by G. E,. 
Hand. Price 1 00 

HINSDALE, B. A., A. M. 

Genuineness and Authenticity of the Gospels. An argument 
conducted on Historical and Critical Grounds. By B. A. Hinsdale, 
A. M., President of Hiram College. 276 pages, 12mo, cloth, extra. . . 1 25 

Ecclesiastical Tradition. Its Origin and Early GroAvth, its Place 
in the Churches ; and its Value. Cloth 75 

The Jewish Christian Church. A Monograph. Cloth 50 

President Garfield and Education. General Garfield was a scho- 
lar and an educator. His earliest fame was won in study and in 
teaching. He was always the friend and advocate of education. It 
was in Hiram school that his happiest days were spent, and that he 
performed the work which in late years he looked back upon with, 
most satisfaction. Hence, such of his utterances concerning educa- 
tion and Educators as have been preserved, attended by suitable 
memorials of his Hiram life, could not fail deeply to interest educa- 
tors and cultivated men generally, especially such as belong to the 
Hiram fellowship. 12mo, 433 pages 1 50 

HARTZEL, JONAS. 

The Baptismal Controversy ; Its Exceeding Sinfulness. By Elder 
Jonas Hartzel. 

This is the latest work from the pen of this venerable and distin- 
guished author, than whom few men are better fitted to write upon 
this vexed question. The work forms a neat and well executed vol- 
ume of 337 pages, and contains as a frontispiece a weU executed 
portrait and. autograph of the well-known author. 12mo. Cloth. . . 1 50 

The Divinity of Christ, and the Dualty of Man. By Elder Jonas 
Hartzel. 

Important themes handled in a masterly way by a close reasoner and 
a careful student of the word of God. With as much Rationalism 
and Materialism as are now afloat, it is important that Disciples 
every-where be fully armed. This book of 176 pages is an excellent 
helper in these controversies, and should be generally read and 
studied. Price 76 



14 JOHN BURNS' CATALOGUE, 



HAYDEN, AMOS SUTTON. 

Early History of the Disciples in the Western Reserve, Ohio- 
with Biographical.Sketches of the Principal Agents in their Relig- 
ious Movement 12nio, 476 pages, cloth $ 2 00 

JOHNSON, B. W. 

A Vision of the Ages ; Or, Lectures on the Apocalypse ; a complete 
view of the Book of Revelations. By B. W. Johnson, editor Evan- 

12mo, cloth 1 25 



LARD, M. E. 

Conamentary on Paul's LiCtter to the Romans; With a revised 
Greek text, compiled from the best recent authors, and a new trans- 
lation. The author' s well-known ability as a biblical scholar and 
critic, is fully sustained in this, his life work. It has received the 
unqualified indorsement of the Disciples of Christ everywhere. The 
press is unanimous in its praise. Printed on the finest white wood- 
cut book paper. One volume, octavo, 485 pages. Cloth 3 00 

Review of Camphellism Examined. A new edition with an intro- 
duction by Alexander Campbell. The most valuable and popular 
work published on the differences between Disciples and Baptists. 
1 vol. octavo, 297 pages, cloth. Price 150 

LUCAS, D. R. 

Conversion of Paul Darst ; Or, The Conflict of Love and Duty. By 
D. R. Lucas. Cloth 1 00 

MARTIN, J. L. 

Voice of the Seven Thunders. By Elder J. L. Martin. This is per- 
haps the most wonderful book of its kind. It is composed of a 
series of lectures on the Book of Revelation, by the late Elder J. L. 
Martin. It has received the very highest recommendations of the 
press, both religious and secular. It has been called the "Apocalyp- 
tic Key." Price 1 50 

MATHES, J. M. 

Western Preacher. By Elder J. M. Mathes. This is a valuable 
book containing thirty sermons by some twenty-four of our leading 
preachers, living and dead. It contains a splendid lithographic por- 
trait of the author. Price 2 00 

liife of Elder E. Goodwin. The Pioneer Preacher, by Elder J. M. 
Mathes. It is a neat and well-bound volume. It contains a plain 
and truthfial account of the events in the life of one of the most 
remarkable men in the history of Christian Civilization. It is a book 
that ought to be read by all, inspiring as it does, to deeds of nobla 
moral heroism. 314 pages ; cloth 1 25 

MONSER, J. W. 

An Encyclopedia on the Evidences ; or, Masterpieces of many 
Minds, being selections from the master thinkers of the world, oh 
GOD, MAN and DESTINY, comprising a collection of " Thoughts 
that Breathe," such as have never before appeared in one volume, 

making a book of 671 8vo. pages. Price, bound in cloth 3 00 

Library Style , 3 50 

Half Morocco, cloth sides, gilt edges 5 00 



JOHN BURNS' CATALOGUE. 16 



MILLIGAN, ROBERT. 

Analysis of the Four Gospels and Acts ; with Leading Queries and 
Illustrations, for the use of Sunday-schools, Families, etc., 8vo, 413 
pages, cloth $ 2 00 

Reason and Revelation; or, the Province of Reason in matters 
pertaining to Divine Revelation Defined and Illustrated. Crown, 
8vo., 564 double-columned pages, cloth 2 00 

The Scheme of Redemption, as it is Revealed and Taught in the 
Holy Scriptures. Crown 8vo, 578 pages, cloth 2 00 

Great Commission. Cloth 1 00 

MOORE, WILLIAM THOMAS. 

Views on Life. Addresses on the Social and Religious Questions of 
the age. 12mo, 331 pages, cloth, extra 1 50 

The Pulpit of the Christian Church. A Series of Discourses, 
Doctrinal and practical, from twenty-eight representative men 
among the Disciples of Christ; with a brief Biographical Sketch and 

steel portrait of each contributor. 8vo, 589 pages, cloth, extra 3 00 

Fine edition on toned paper, cloth ex., gilt top 4 00 

MUNNELL AND SWEENEY. 

Shall Christians go to TVar? A discussion between Thomas Mun- 
nell and John S. Sweeney. 12mo, 248 pages, cloth 1 00 

M'GARVEY, J. W. 

Commentary on Acts 1 50 

Lands of the Bible. A geographical and topographical description 
of Palestine, with letters of Travel in Egypt, Syria, Asia Minor and 

Greece, by Prof J. W. McGarvey. Price, bound in cloth 3 00 

Bound in Sheep 3 50 

Bound in half Turkey 4 00 

M'LEAN, ARCHIBALD. 

The Commission given by Jesus to His Apostles, 12mo, 190 pages, 
cloth.. 75 

NEW TESTAMENT COMMENTARY. 

Volume 1. Matthew and Mark. By J. W. McGarvey. 
Volume 2. Luke. By J. S. Lamar. 

" 9. Hebrews. By R. Milligan. 
The text used, same as Bagster's Critical English New Testament. 
Each voliune crown octavo, to contain about 400 pages. Per volume. 

cloth 2 00 

Per volume, sheep 2 50 

half calf 3 00 

PINKERTON, LEWIS L. 

liife, Letters and Addresses of Lewis L. Pinkerton. With steel por- 
trait Edited by Prof. John Shakelford. 12mo, 350 pages, cloth.... 150 



16 JOHN B URNS' CA TALOG UE. 



PINKERTON, DR. L. L. 

Bible Questions. Designed to Aid Sunday-Sciiools and Fam- 
ilies in the study of man's only guide to a happy immortality. 
By L. L. Pinkerton. 18mo, 142 pages, cloth, flexible 8 25 

HOLY SPIRIT, A SYMPOSIUM ON THE 

By A B. Jones, G. W. Longan, Thos. Munnell, J. Z. Taylor, and Alex- 
ander Campbell. This is an elegantly bound little book. The style 
is of the highest order, all of the authors being first-class writers. 
The subject is profound, and so is the treatment. It has been 
handled in a masterly manner. The authors are not agreed, but 
it is a book of investigation and not of controversy. While the 
reader may not agree with some of the writers, he will feel that 
everything is said in a fair and manly way. The subject is viewed 
from every standpoint, which makes the treatise valuable to those 
searching for the truth. As the name indicates, this little book 
truly presents a feast, Bound in cloth 75 

RICHARDSON, DR. ROBERT. 

A Scriptural View of the Office of the Holy Spirit. By Robert 
Richardson. 12mo, 324 pages, cloth 150 

Communings in the Sanctuary. By Dr. Robert Richardson. A 
series of Devotional Meditations, written in the author's most attrac- 
tive style. Beautifully printed on tinted paper and neatly bound in 
muslin. Handsomely embossed in black and gold 50 

RANDALL, ELDER J. W. and REV. ASA SLEETH. 

Tlie Holy Spirit in Conversion. A Debate bet^veen Rev. Asa 
Sleeth, of the Methodist Episcopal Church, and Elder J. W. Randall, 
of the Christian Church. Question : Do the Scriptures teach the 
Direct influence of the Holy Spirit in Conversion ? 12mo, 236 pages, 
cloth 1 CO 

REYNOLDS, PREST. J. C. 

Tlie Moberly Pulpit. Consists of twelve select Sermon and Ad- 
dresses. Cloth 75 

ROE, WM. M. 

Bible vs. Materialism, In which the Errors and Sophisms of Mod- 
ern Materialists are detected and fully exposed, and the true teach- 
ing of the Bible exhibited. By Wm. M. Roe. 172 pages, 12mo, paper. 25 

ROGERS, JOHN I. 

Autobiograpliy of Elder Samuel Rogers. A glOAving account of 
the early struggles of the Christian Pioneers in the West Price 1 00 

SCOTT, WALTER. - 

The Messiahship ; or, Great Demonstration. Written forth© Union 
of Christians on Christian Principles, as plead for in the Current 
Reformation. 12mo, 384 pages, cloth 150 



JOHN BURNS' CATALOGUE. 17 



SMITH, BUTLER K. 

Serial Discourses : A book of Twenty Sermons, on various subjects, 
embodying a brief Synopsis of the Divine Scheme of Human Re- 
demption and Recovery from Sin. 12mo. 324 pages, cloth $ 1 50 

SMITH, PROF. A. F. 

Earnest lieighton. A thrilling story on Catholocism, calculated to 

do much good. 336 pages 1 25 

SMITH, ELDER JOHN. 

Liif e of Elder John Smith, With some account of the Rise and Pro- 
gress of the Current Reformation. By John Augustus Williams. 
Crown, 8vo, 578 pages, cloth 2 00 

WALSH, DR. JOHN T. 

Looking Down the Ag:es from a Prophetic Standpoint. This 
neat volume contains the ripest judgment of a life-long student of 
the Bible on the general drift of prophetic teaching and the present 
outlook from a prophetic standpoint. It is not a book of extrava- 
gant fancies, or of dogmatic interpretation. The writer keeps ever 
in view the most approved canons of interpretation, and reasons 
closely. Whether the reader shall agree with him or not, there is a 
sweet vein of devotion throughout the treaties that will prove 
refreshing to him, and a force of reasoning that will wake him up 
to a more earnest study of the Scripture. Cloth 1 25 

A Book of Sermons. So far as the treatment of the subjects is con- 
cerned, it is scarcely necessary to say to those who are acquainted 
with the author, that he is uniformly clear, logical and eminently 
bibliaal in his discussions. While attention is given to first princi- 
ples, the higher lessons of Christian life are not neglected; and 
some questions, such as the state of the dead— concerning which 
there is frequent inquiry for instructions — are here presented in a 
very clear and satisfactory light. We incline to the opinion, that 
every one who is interested in the study of Christianity, will find 
much to aid him in this volume ; much to awaken a spirit of inquiry ; 
much to inform the mind ! much to improve the heart. 346 pages, 
bound in cloth ■ 1 50 

Moody's Theology Examined. By J. T. Walsh. This ia a kind 
but searching inquiry into Mr. Moody's teachings concerning the 
terms of Salvation, designed to show that said teaching is imperfect 
and contradictory. Full credit Is given to Mr. Moody for teaching 
much gospel truth with great plainness and power, but when tried by 
the teaching of Christ and His Apostles, his teaching is seen to be 
seriously defective. It is good reading— good in its aim, good in its 
spirit, and good in its freshness and piquancy. Altogether, it is a 
pamphlet that ought to sell, and should be extensively circulated. 

106 pages ; paper 25 

Ooth 50 

WILKES AND DITZLER. 

The lionisville Debate; A Discussion of the Question, What 
is Christian Baptism? Including its Proper Subjects and Design. 
Cloth, 8vo. 707 pages, only 2 00 



18 JOHN BUBNS' CATALOGUE 



LATER PUBLICATIONS. 



BALCH, WILLIAM RALSTON. 

People's Dictionary and Everyday Encyclopedia. 12 mo. 

704 pages. English Cloth, spj-inkled edges $ 1 50 

English Cloth, gilt sides, burnished edges 2 00 

Full Morocco, flexible " " 2 50 

Within the covers of this book has been gathered the rudimen- 
tary information most necessary to the every- day wants of the 
masses, and the whole forms a library of reference for this 
year, for next year, and all the years to come. 

CHASE IRA J. 

The Jewish Tabernacle. Two Lectures. These lectures have 
been delivered in different States and Canada more than six 
hundred times. The apparent sincere desire expressed by 
many to see them published in a permanent form has induced 
the author to yield to their solicitations, and he hopes they 
may be as warmly received from the press as from the plat- 
form. Flex, cloth $ 75 

COLLINS, A. M. 

Prohibition vs. Personal Iiiberty,or the Liquor Traffic Crit- 
ically Examined in the light of Science, Theology and Civil Gov- 
ernment. 160 pages. Cloth 50 cents. Paper $ 35 

The work is written in plain, concise and comprehensive language. 
The chapters are subdivided, and each proposition so fully 
and completely considered that it would seem as if nothing 
more could possibly be advanced in support of any of them. 
The work abounds in quotations from the great writers of all 
ages and is exceedingly complete in statistical knowledge. Con- 
sidering the size of the work, but 160 pages, it is undoubtedly 
the most exhaustive treatise on the subject of Prohibition that 
has appeared for some time.— ilfanon Register. 

CROZIER, Rev. R. H. 

Fiery Trials, or, A Story of an Infidel's Family. 

It is written in strong and terse language, is full of dramatic in- 
terest, and will prove both useful and instructive to old and 
young. The arguments are clearly and forcibly put, the char- 
acters strongly drawn ; the style is chaste and fascinating; its 
tone pure and healthful, its plot ingeniously conceived and 
admirably executed. The book teaches a grand lesson, and 
should be in every home in the land. 

Rev. B. M. Palmer, D. D., (Presbyterian) ; That it will prove in- 
structive and useful to many readers cannot be doubted. 

Rev. J. D. Cameron, (Methodist) : I am satisfied the book will be 
extensively read, and believe it will do much good. 

Rev. E. Hamvasy, (Episcopal) : It is not necessary to enter into 
the plot of the story ; it is enough to say the intei-est ot the 
reader is held in suspense from the beginning to the end. Read 
it and profit by it. 



JOHN BUBNS' CATALOGUE. 19 



Rev. W. O. Lattimore, (Baptist) : Had I the power, I would place 
a copy of this inimitahle Christian romance in every family in 
the State. 

Bishop Wm, M. Green, L L. D : In these days of rationalism and 
misbelief, it may be -of service to the young in guarding 
them against the cavils of Sciantists, falsely so-called, while 
the lover of what is pure and beautiful in the domain of fic- 
tion may find in it material of sufficient interest to satisfy a 
reasonable appetite. 

Judge H. H. Chalmers: The story is well told andthe characters 
strongly drawn. 

Gen, W. S. Featherston: It will be read with interest by the 
young, and cannot fail to have a good moral effect on those 
who read it. 

Hon, J, G. Hall : The argument throughout is strong and clear, 
yet simple and easily followed, while the narrative is full of 
interest, and often of great dramatic power. 

Bound in English Cloth $ 2 00 

Half Morocco, gilt edges 3 00 

Canvassers, both male and female are wanted in every Town, 
County and State, to engage in the sale of this book. 

GREEN, FRANK M. 

Tbe Clu-istian Ministers' Manual. For the use of Church 
Officers in the various relations of Evangelists, Pastors, 

Bishops and Deacons. Flexible Morocco $ 1 25 

Cloth : 75 

The Christian Standard, Sept. 1st, 1883. The book gathers much 
useful instruction round the motto, " Let all things be done 
decently and in order." If some of the suggestions of the book 
could be followed, many congregations might be brought out 
of aweak and chaotic condition into strength and order. This 
Ministers' Manual is full of common sense suggestions in ad- 
dition to Scriptural facts which church officers should know. 
Young ministers will find it specially helpful, and it will at 
once equip them for many duties in which others have blun- 
dered along for years to get into good order in church matters. 
* * * The Manual has some plain, practical suggestions on 
the burial of the dead, and has a synopsis of several sermons 
for such occasioi>s. 

Some ministers are much embai'rassed in performing the mar- 
riage service. Now a wedding is not a funeral, though it is a 
solemn occasion, A good impressive ceremony adds dignity to 
the occasion, and while the services mapped out in the Manual 
maybe criticised by some, they are suggestive and helpful to 
many ministers, and certainly will relieve them from ridiculous 
blunders. The book gives good lessons on organization of 
churches, election of officers, ordination of officers, business 
meetings, difficulties and their management, and has the rip- 
est thoughts on these subjects from such distinguished men as 
Alex, Campbell, Prof. McGarvey, F. M. Bruner, T.W. Brents and 
A, B. Jones, and direct contributions from Thos. Munnell and 
Robt, Moffett. 

A cheerful tone animates the work. The possibilities of the 
ministry are wonderful and whatever adds to its efficiency 
should be hailed with delight, 

Cbristian Missions, and Historical Sketches of Missionary So- 
cieties among the Disciples of Christ, With Historical and 
Statistical Tables, By F. M. Green, Associate Editor of the 
Christian Standard. With an introduction by W, K. Pendleton, 
President Bethany College. 
Cloth, 12 mo, 400 pages •. 1 50 



20 JOHN BURNS' CATALOGUE. 



Extract from Introduction by Pres. W. K. Pendleton: 

"I heartily recommend this book because— 

FiKST. — It is a faithful and correct statement of important move- 
ments of the Church, which ought to be held in grateful re- 
membrance, and which else might be forgotten. 

Second.— It is full of information which all friends of Missions 
ought to know, and which but few could be able anywhere 
else to find. 

Third. — It is an inspiring illustration of the evangelic spirit of 
the noble men whom we delight to honor as the pioneers of the 
reformation. 

Fourth. — It reveals to the young and representative disciples of 
to-day the fact that nearly every name that they have learned 
to revere as among the foremost of the fathers of the reforma- 
tion, is found conspicuously enrolled m the ranks of this great 
and divinely ordained work of missions. 

Fifth.— It is a splendid argument for the value and efficacy of 
organization in this work— an eloquent testimony to the practi- 
cal wisdom of the method for fulfilling the commission of the 
Savior to "Go into all the world and preach the Gospel to every 
creature." 

Sixth. — Because it affords a beautiful and striking illustration of 
the evangelical unity of the church in its Catholic organization 
for the conversion of the world, and its congregational in- 
dependence to the separate management of its internal dis- 
cipline and life. 

Brother Green has done us a valuable service in preparing this 
book. He has spent much labor and patient thought in its 
composition. He has wi-itten it in love of the work of which it 
is a history, and with zealous eloquence which mnst touch our 
hearts. Let us reward him by giving it a wide circulation. 

W. K. PENDLETON, 
Bethany College, February, 1884. 



JACKSON, CORTES. 

New Testament with Apostolic References. 8vo. 388 pages. 

Cloth $2 25 

Half Morocco 3 00 

MISSOURI CHRISTIAN LECTURES, 1882. 

VoL 1. Five Lectures of 1882, by D. R. Dungan, Alex Proctor and 
O. A. Carr. 1. Doe * the World Need Christianity? 2. The 
Claims of Christianity. 3. The Claims of Free-Thinking 
Presented and Examined. 4. The Great Truth and the 
Great LiEo 5,, Jesus, the Light op the World. Cloth 100 

MISSOyRE CHRISTIAN LECTURES, 1883. 

Miss®ini)?l Christian liCctures, 1883. Introduction by Isaac 
Errett. Lectures— 1. The Two Revelations, by A. B. Jones. 
2. THE Origin and Growth op Free Thought, by J. W. 
Monser. 3. Value of Metaphysical Study and its Relation 
to Religious Thought, by Prof. O. C. Hill. 4. Preachers' 
Methods, by Prof. J. W. McGarvey. 5. Inspiration, by Isaac 
Errett. Cloth - . 1 00 

An important feature of this volume are the discussions which 



JOHIT BUBN8' CATALOGUE. 21 



follow each of the carefully prepared Lectures. Only that part 
of the discussions which gives additional thouglit or strong 
contrast, as well as positive difference are presented, thus giv- 
ing a perfect symposium on the themes xmder consideration. 

The two Lectures by Prof. McGarvey and Isaac Errett, witli the 
lively discussion following each, are alone worth the price ask- 
ed for the whole book. 

It is believed that this is one of the most important books that 
has been issued this century, and is well calculated to convince 
seekers of the truth of Christianity, and scatter the mist of 
doubt. 

Christian Standard. — '' In these Lectures there is much variety 
of character. Some of them are speculative, some of them 
practical, one of them, to a great extent, historical; but they 
were all carefully prepared and are valuable — some of them 
as designed to stimulate thought, others as furnishing valuable 
information. More than one third of the volume is occupied 
with the question of inspiration— a question of special interest 
at the present time. The publisher has done his work well, and 
alike in contents and mechanical execution, it is a valuable 
book. We anticipate for it a large circulation. 

MONSER. J. W. 

An Eclectic S. S. Iiesson Commentary for 1884, The best 
Tlwugiits of the Great Bible Students of the world bearing on the 

S. S. Lessons for 1884. 

The prominent features are: 

First. Two colored maps, corrected to the latest surveys. 

Second. Instructive Historical Introduction to each lesson — a 
strong feature of more than usual service to a correct under- 
standing of the lesson. 

Third. Both versions given of the New Testament text, in 
parallel colums, with the preferred American renderings. 

Fourth. Thorough and scholarly explanatory notes. The gos- 
pel is made to stand out boldly, shaded with its background of 
type and histoiy. Here are to be found the gems of thought of 
the great bible students of the world, but wliere no author 
could be found to tell the whole truth, the editor has told it 
himself, as Prof. Dungan writes, "in a clear and elegant man- 
ner." Remember tliis is not the result of one mind, but the 
collection of the best thoughts of the greatest Bible thinkers of 
the world. 

Fifth. Practical lessons from life very forcibly expressed and 
applied, are peculiarly helpful to teachers in suggesting appli- 
cations that will carry conviction to the hearts of the scholars. 

Sixth. Pronouncing dictionary. 

Each lesson averages over seven pages, the whole making a hook 
of 372 pages. , 

Teachers and Scholars will find tlii? of i i valuable assistance 
in preparing the lessons. Those unable to buy should be 
gratuitously su])plie 1, especially the teachers and pupils of 
the Normal or Bible Classes. 

IPI^ICES TO STJIT .A-XiXi. 

Teachers' Edition, printed on extra fine book paper and wide 
margins, elegantly bound m English cloth, 372 pages. 

Single copy, by mail, only $ 1 00 

Per dozen, by express 10 Oq 

Scholars' Edition, printed from same plates as Teachers' 



22 JOHN BUBNS' CATALOGUE. 



Edition, on thin but good book paper, and very narrow mar- 
gin, bound in Flexible cloth, 372 pages. 

Price per copy, by mail 55 

" " by express 50 

J. T. TOOF.— "I am of the inind that no religious body has a 
more ably edited and truly repi-esentative commentary on the 
Sunday School Lessons for 1884, than that which Bro. Monser 
has just given to the world for our people."— Quincy, Ills. 

ROBT. MOFFETT.— The Style is vigorous, the exegesis clear, the 
practical lessons full of meat. The teacher who uses this book 
will have the help of the very best thinkers of the world of re- 
ligious thought "—Cleveland, O. 

MULLINS, A. M., CHAPLAIN G. G. 

My liife is an Open Book. By Chaplain G. G. MuUins, Officer 
in charge of Education in the United States Army. 
A memorial ti-ibute to Berty Stover, the boy pi-eacher, the bright 
genius and eloquent orator. Few studies are so fascinating to 
the thoughtful man as that of the growth of the human soul; 
the struggles of an earnest, active faith, seeking after truth; 
the up-building of a note-worthy human life. 
Half Morocco, gilt edge $2 50; Cloth $ 1 50 

Frank W. Allen.— "Late in the night of the day I received "My 
Life is an Open Book," I turned to it just for a glance, but did 
by no means quit at a glance. The hours sped away as I moved 
through pages and chapters, entranced. In a marvelously 
short time I have devoured it. For variety, beauty, tenderness, 
grand discourse, lofty description, valuable dissertation, loving 
letters and lovable characters, I know of no biogi-aphy its 
superior. The life of the eloquent Stover, elegantly told by the 
eloquent Mullins. Parts of it stand in my mind as the book 
stands in my library, side be side with Raselas. 

I advise my friends to buy it, read it, cry over it, laugh. over it, 
enjoy it and profit by it. 

N. M. Ra GLAND.— " It is, certainly, a most timely production. The 
jinterest excited by the first chapter grows steadily to the end ; 
n fact I was so fascinated as well as edified, that I came near 
reading the whole book at a single setting. It is one of the very 
best books to put into the hands of young people ; and if I mis- 
take not, it will have a large sale among that class of readers. 
The spirit of the book is sweet ; the thought chaste ; the diction 
elegant and elevating to a degree which is absolutely refresh- 
ing. 

QUINTER AND McCONNELL. 

Debate. A Debate on Trine Immersion, Tlie Lord's Supper and 
Feetwashing, between Eld. James Quinter, (German Baptist), 
andN. A. McConnell (Christian), held at Dry Creek, Iowa, 1867. 
Cloth - $ 1 50 

RADFORD, Prof. B. J. 

•Oie Conrt of Destiny, and other Poems. The principal 
poem is a dramatic representation of human destiny. It con- 
tains some passages of marvelous power. It is valuable not 
only as a poem of great merit, but as a vivid representation of 
sublime truths- $ 1 00 



JOHN BUBN8' CATALOGUE. 23 



ROWE, JOHN F. 

Reformatory Movements Resulting in the restoration of the 
Apostolic Church, together with a History of the Nineteen Gen- 
eral Church Councils. 
The author of this work classifies his subjects as follows: 
1. The Oneness of the Church in the age of the Apostles. 2. The 
Apostasy of the Chnrch. 3. The rise and Developement of 
Romanism. 4. The reformation of the sixteenth century. 5. 
The origin of the Protestant denominations.. 6. The work of 
the Campbells and Barton W. Stone. 7. General Church 
Councils. 

Sketcb and TVritin^s ofi Eld. Benjamin Franklin, Editor of 
Anaerican ChridLian Review. 2 00 

SCOTT, LAURENCE W. 

Hand Book of Cliristian Evidence; or Facts Against Infidel- 
ity. Revised and enlarged. 551 pages $ 1 50 

Sunday School Times, Philadelphia,— "A Hand Book of Christian 
Evidence,' by the Rev. Laurence W. Scott. — The line of argu- 
ment is more than able; it is really grand. It is followed up, 
moreover, with lively eloquence, noble bravery, and stout 
ability, such as are worthy of all praise. The whole is the re- 
sult of a vast deal of readmg and splendid common sense 
coupled with a masculine skill in speaking to men. Taken al- 
together, or even in one of its two parts, it is unanswerable, 
or even unassailable, as a vindication of the Christian faith." 

Christian Standard, Cincinnati. — "He has succeeded in present- 
ing the standard evidences of Christianity in a condensed form 
yet with clearness and freshness ; and has added to this a good 
deal that relates to some of the more modern phases of Infidel- 
ity. Spiritism comes in for a severe handling. It is a very 
readable book, contains muen valuable historical matter, and 
has the advantage of presenting all this in small space, so that 
ordinary readers' will not be repulsed by the size of the book 
or tediousness of the argument. In these days of doubt, the 
more people can be persuaded to read such books the better." 

SMART, J. H. 

Gems of Thought. It is made up of short articles and para- 
graphs on various subjects relating to Christian living and the 
future life. 106 pages. Cloth 50 

TYLER. J. Z. 

KinsMp to Christ, and Other Sermons. By J. Z. Tyler. 

The manner of handling a text is peculiar. It is both interesting 
and fascinating, and the reader is almost held spell bound from 
beginning to end. Each subject is handled in such a fresh, 
Scriptural, pointed and practical manner, raakin? this volume 

decidedly interesting and instructive. ' Cloth $ 1 50 

Half Morocco, gilt edges $ 2 50 

J. S. Lamar, in Christian Standard.— For one, I rejoice at its 
publication, and doubtless to many persons it will prove as it 
has been to me, a wholesome, stimulating and helpful book; a 
book which is calculated to give one higher aspirations, and to 
rekindle in his heart the fires of love aud devotion that may 
have been waning. * * * 



24 JOHN BURNS' CATALOGUE. 

Bro. Tyler lias never lost sight of the elements of the gospel, and 
when occasion serves to speak upon them he uttters no un- 
certain sound. He presses them on the mind and conscience 
•with fervency and force. At the same time he produces the 
impression— and would that we could all do so— that his object 
is not to triumph, but to save; not to drive men away, flinching 
under the stings of ridicule, and boiling with indignation, but 
to win them from falsehood and error and to draw them to the 
light. While, therefore, his sermons on these themes are 
logical and luminous, his logic is prevaded by love, and his 
light, like that of the sun, is never without warmth. 

His own sweet, 'fervent, loving spirit goes along with his mes- 
sage and facilitates its acceptance. These sermons are timely. 
We needed them, for we cannot afford to sit down and teed 
upon the logic of our position conclusive though it be. That 
IS but a stepping-stone to something higher. Our logic must 
be supplemented by life and love, by purity and goodness; and 
I am glad to believe that there are many among us who are 
reaching forth and pressing towards this goal. All such will 
find in this volume many a happy suggestion and many a 
lucid lesson to encourage and to comfort, to instruct and to 
aid them . 

The Watch Tower,— During Bro. Tyler's pastorate in Rich- 
mond, which was over ten years, he preached such sermons as 
have been the means of awakening and putting ih motion a 
sentiment in favor of the Desciples seldom seen in large cities. 
The select sermons preached are now in- book form and pub- 
lished by that prince of publishers, John Burns. The 
mechanical execution is neat, durable, and of the best book 
paper. * * * 

The common people can read and digest with unabated interest. 
We would like to see a copy of this work in every Christian 
family. It will point the sinner to the way, the truth and the 
life, and will give the Christian a treasury of rich, spiritual 
knowledge. 

ORTHODOXY IN THE CIVIL COURTS. 

A history of the case tried in the Noble County, Indiana 
Circuit Court, June 19th to 21st., 18S3, and in which was involved 
the orthodoxy of the Christian Church. A Verbatim Report 
of the Testimony Given in the Case. Edited by J. H. Edwards. 
To which is appended an Argument drawn from the Testimony 

in the Case. By. W. D. Owen. 12 nio. 247 pages. Paper $ 50 

Cloth 1 00 

EVEREST, PRES. H. W. 

Tlie Bivine Demonstration; A Text Book of Christian Evi- 
dences 1 ^0 



JOHN BUBNS' CATALOGUE. 25 



Hymnals and Hymn Books- 

THE NEW CHRISTIAN HYMN AND TUNE BOOK. 

Compiled by Prof. James H. Fillmore, assisted by L. H. Jameson, 

J. H. Rosecrans, J. P. Powell, J. R. Murray, E. S. Lorenz, T. C. O'Kane 

and Fred Fillmore. 

The book is divided into two parts. Part I, containing the old 

standard hymns and tunes. Part II contains the popular hymns oi 

the Gospel songs variety, and is specially adapted for use in Prayer 

Meetings, Sunday Schools and Protracted Meetings. The book is full 

of sacred songs selected from the vast treasure-house of Christian 

psalmody. It is meeting with the hearty approval of those who desire 

pure, fervent congregational worship. 

WORI> AJfl> TUISE EOITIODf. 

Bound m cloth, red edges, sewed on tape, single copy by mail $ 60 

per dozen, by express 6 00 

" " mail 7 20 

Plain Cloth, flexible binding, same price as above. 

Sheep, embossed 75 

French Morocco, red edges 1 00 

French Morocco, flexible 1 00 

Morocco Gilt 1 40 

Turkey Morocco, Extra Gilt S 00 

Circuit Morocco 5 00 

CHEAP EBITIONo 

Bound in boards (wire stitched), single copy, by mail $ 35 

per dozen, by express 3 60 

" mail. 4 20 

POCKET EBITION^Words and Music. 

Cloth, size5x6X inches, single copy by mail ? 50 

Per dozen, by express $4 80. Per dozen, by mail ? 5 30 

WORDS ONEY EDITIOX. 

Bound in boards, single copy by mail $ 25 

per dozen, by express 2 40 

" " " mail 3 00 

Bound in cloth, single copy, by mail - 35 

per dozen, by express 3 60 

" " " mail 4 20 

WORDS ONEY— EARGER TYPE. 

Bound in cloth, single copy, by mail $ 50 

Bound in sheep, single copy, by mail 75 

TEACHERS' WORD AND TUXE EDITION. 

A. matter of first importance to the Church of Christ is, that her 
m^embers be taught to sing her psalmody. No jnatter to what 
perfection she may attain m her Collections of Hymns and 
Tunes, their greatest perfections remain a dead letter to the 
mass of disciples, because no adequate means is provided for 
their learning them. 

The 7ued of the times is, that we have some feasible plan for 
teaching congregations, as such, the art of singing for worsMp. The 
writer claims tha^ this need is fully met in the Teachers' Edi- 
tion OF THE New Christian Hymn and Tune-Book. 

It is a collection of superior hymns and tunes, presented in the 
simplest form of notation, with the necessary preparatory les- 
sons and exercises for teaching and learning to sing. In a 
word, it is a complete Hymn and Tune -Book, presented in the 



2e JOHN B UBNS' CA TAL G UE. 



form of a perfect manual of instruction for teaching congre- 
gational singing. 

It contains all the matter of the Hymn and Tune -Book, the 
pages and. numbers of the hymns corresponding, so that no 
confusion can arise from using the books together. It also 
contains rudiments and exercises for Singing- Schools, and a 
selection of Anthems. 

Price: Single copy $ 90 

Per dozen, by express. 9 00 

" " " mail . 1150 

Orders promptly filled. 

Correspondence with agents and singing-teachers solicited. 
Good terms offered. 

THE CHRISTIAN HYMNAL. REVISED— 1882. 

The new Hymnal contains 320 octavo pages, printed from new 
electro-type plates, on tinted and supercalendered paper. 

No. 1. Cloth, red edges 75 

per dozen by express 7 50 

" " " mail. 8 75 

No. 2. Silk Cloth, extra embossed sides, new stamp, beveled 
boards, vermillion edge polished, sewed on tapes, blank book 

style, giving a more flexible and stronger back. 1 20 

No."3. Same as No. 2, with morocco back 1 50 

No. 4. Same as No. 2, full morocco 2 60 

No. 5. Morocco Antique, gilt edge 3 25 

No. 6. Morocco, full gilt 3 75 

CHEAP EDITION. 

A cheap edition bound in boards, printed on cheap paper. 

Single Copy, by mail 50 

Per dozen, by mail... 5 80 

Per dozen by express 4 80 

WORl> EDITION. 

Contains all the hymns of the Revised Hymnal, with correspon- 
ding numbers, but no music. 

Bound m Silk Cloth, red edge 50 

Per Dozen, by express.. 4 80 

" " " mail 5 40 

Bound in English Cloth, plain edge 35 

Per dozen, by express 3 60 

•' '♦ " mail -. 4 20 

Bound m boards 25 

Per dozen, by express 2 40 

" " " mail. 3 00 

OHRISTlAJff HYM]!lf Ali, 

Edition of 1871, with Supplement of 1876. 12mo. 875 hymns, 409 

tunes, 360 pages. Elegantly bound in cloth, vermillion edges... 75 

English cloth, beveled boards, gilt side, vermillion edges. 1 20 

English cloth, beveled and gilt edge 2 00 

Turkey antique, gilt edge. 3 25 

Turkey morocco, extra, beveled, full gilt 3 75 

CHEAP EI>ITIOBr. 

Bound in boards, wire stitched. 

Single copy, by mail. $ 50 

Per dozen, by express 4 80 

" " "mail 5 40 



JOHN B UBNS' CA TALOG VE. 27 



CHRISTIAN HYMN BOOK. 

A compilation of 1324 Psalms, Hymns, and Spiritual Songs, or- 
iginal and selected by A. Campbell and others. Revised and 
enlarged by a committee, 1865. 

SMAIiL. EDITION. Pearl 48mo. 

Sheep, single copy 50 

ter dozenl.by es-oress 4 80 

" ' mail 5 10 

Arabesque 60 

Imitation Turkey, gilt edge. 1 10 

Turkey Morocco^ gilt edge 1 35 

Turkey Morocco, with gilt clasp. 2 00 

MEDIUM EDITION. BrcTier 24mo. 

Sheep, single copy - 75 

Per dozen, by express 7 20 

" " " mail 7 80 

Arabesque. 1 00 

Ai-abesque, gilt edge 1 40 

Imitation Turkey, gilt edge 1 60 

Turkey morocco, gilt edge 2 00 

Turkey morocco, with gilt clasp 2 75 

EAROE EDITION. Pica 12mo. 

Sheep 2 00 

Arabesque. 2 50 

Turkey morocco, bev. antique, gilt edge 4 00 

Turkey morocco, bev. antique, extra gilt , 4 50 

POPULAR HTMNS, REVISED. 

WORDS AND Music Edition.— Bound in Boards. 

Single copy, postage paid. $ 30 

Per dozen, bv express 3 00 

" " by mail 3 60 

Bound in Cloth, Red Edges. 

Single copy, postage paid 40 

Per dozen, by express 4 00 

" " by mail 4 75 

RUDIMENTS OF MUSIC. 

This very useful adjunct for the Teacher or Director of Music 
will be bound in with the book at an expense of five cents extra 
on each edition, or will be furnished separate in pamphlet 
form at ten cents per copy. 

Words only Edition.— Bound in Boards, 

Single copy, postage prepaid 15 

Per dozen, by express 1 50 

" " by mail 1 70 

" hundred, hy express 10 00 

Bound in Cloth, Red Edges. 

Single copy, postage prepaid - 20 

Per dozen, by express 2 10 

" bymail , = 2 4tf 






We would call the attention of every Disciple of Christ to the 
power of the press, the almost incomprehensible value of printed 
matter, and the influence of Books and Tracts for good or evil. 
As a people we have done very little in this work, but we see 
indications of growing interest, and hope that the day will soon 
come when this mighty power will be properly appreciated and 
used for good, as in the providence of God we are enabled 
to do. 

Some works are designed to assist those who have com- 
menced their Christian life; others to arrest the attention of 
sinners, convicting of sin, and causing them to repent and bring 
forth works meet for repentance, while others are to arouse those 
who have become indifferent or apostatized, and make them liv- 
ing stones in the Great Temple. 



Gratuitous. Special rates given on Books and Tracts when 
bought for the purpose of free distribution, either by Individuals, 
Societies or Churches. Write for full particulars. 

Your hearty co-operation is earnestly desired. 
Address, 

John Burns PulsMng Co. 

717 AMD 719 OLIVE STREET, - - - ST. LOUIS, MO. 

28 




Ooblet and Plate. Flagon. 

FLAGON IS 14 INCHES HIGH. 
PLATES, 8 Inches Diameter. GOBLETS, 8 Inches High. 

The above we have in Britannia and Triple Silver Plated. Will 
quote prices when requested at lowest market rates. When writing 
state the number of Plates and Goblets wanted. 



^( 



"Fr^UlT OP JPHE UlNE. 



The following Wine is highly recommended for use at the 
Lord's Table. 

The rich juice, or "Blood of Grapes" pressed by the Butler's 
hand into the royal cup, was, in Pharaoh's time, the great luxury of 
banquet. The fresh juice was called " NEW WINE."— Prov. 3, 10. 

It is said three times that our Savior used the " FRUIT OF THE 
VINE." and nine times it is called " the cup." 

TUSWINE BEING "WELL REFINED AND PURIFIED at extra expense, keeps tetter and has less 
Settlings or Crystals. 

PRICE.— Quart Wine Bottles, only ^1.00 in cases of 6 and 12 
bottles. Pints, $6.50 per I>ozen. 

The bottles should not be uncorJced till needed, and kept in a cool place 



40 JOHN BUBJSS' CATALOOCTE. 

PROFIXABI.K EMPI.OYME1HT 

— FOK — 

^Kferistian leu and Hmm^ 

In Circulating Literature that i^ill be a 

POWER FOR GOOD. 



It affords me great pleasure in being able to give very re- 
numerative employment to a large number of people in selling 
my publications. And yet, but a small part of the territory is 
now occupied, and More Laborers are ^Pfeeded. 

I am prepared to offer Special Inducements to active, en- 
ergetic men and women to engage with us in the sale of our pub- 
lications, and will guarantee the exclusive control of territory 
assigned to agent. We publish only works of Standard value 
and intrinsic worth. Our new editions of the Pictorial Eamily 
Bible are now ready. Improvements costing over $2,000.00 
have just been made. This is the only edition giving Both Ver- 
sions of the New Testament, in parallel columns, with references, 
at no extra charge ; also scores of valuable helps to the study of 
the Scriptures. Styles and prices are made to suit all classes of 
buyers. 

BIG- "V^JLO-ES, 
For full particulars address 

JOHN BURNS, Publisher, 
Subscription Book Department, 

717 and 719 Olive Street, ST. LOUIS, MO. 



PART 11. 



Sunday School Supplies, 

BIBLES, 

Testaments, Commentaries. Etc. 



SUNDAY SCHOOL WORKERS, 



We Invite your attention to our facilities for supplying you 
with everything requisite for Sunday Schools in city, town or 
country. Sunday School Books, Papers, Lessons, Scholars' 
and Teachers' Helps, Maps, Cards, Class Books, Song Books, 
Collection Envelopes, etc. We endeavor to keep the latest and 
best Helps in this line, and at the lowest prices possible for 
them to be honestly furnished. 

We invite correspondence, and will endeavor to keep our 
correspondents posted as to the latest books and methods, as 
they are issued from time to time. 

Our terms are on the strictly cash plan, as this enables us to 
sell goods lower, and help our friends longer, than with the old 
eredit system. 

Any information in our power cheerfully furnished. 

Address all communications to 

John Burns Publishing Co., 

717 & 719 OUre Street, St. Lonls. 

Remittances should be made by Post-ofl3ce Money Order, 
Express or Draft on St. Louis or New York (Draft on any 
other place costs 25 cents for collection), and made payable to 
the order of John Burns Publishing Co. 



42 



BIBLES AND TESTAMENTS 



TESTAMENTS FOR SCHOOL USE. 

No, 1. Pearl Agate Type. Size, S2ino., 8)4x5 inches. Cloth binding, 

flexible, red edges S 5 

Same when sent by Mail 7 

No. 8. Agate Type. Size, 32mo. S -4x5 inches. Cloth binding, stiff 10 

Same when sent by Mail 12)4 

No. 5. Brevier Type. Size 16mo. 4Kx6 inches. Arabesque em- 
bossed 25 

Same when sent by mail 30 

BIBLES FOR SCHOOL USE. 

No. 40. Agate Type. Size, 24mo. 4x5>^ inches. Cloth binding, red 

edges 25 

Same when sent by Mail 35 

No. 43. Nonpareil Type. Size, 12mo. 5Kx7 inches. Cloth, red edges 35 

Same when sent by Mail 45 

No. 43. Same as No. 42 except bound in Leather 40 

Same when sent by Mail 50 

FAMILY TESTAMENTS. 

Family Testaments and Psalms, with Brief notes and Instruc- 
tions, containing the References and Marginal Readings of the 

Polyglot Bible also Maps . Large Print. Morocco $5 GO 

Sheep 3 00 

Cloth 175 

Family Testament, with Notes, Maps, etc., pocket edition. Sheep 1 50 

Cloth 1 00 

NEW TESTAMENTS. 

Small Pica Type. Size, Octavo, 5>^x8)^ inches. 

No. 10. Cloth, red edge 50 

No. 11. Arabesque, embossed 60 

Pica Type. Size, Octavo, 6>^x9 inches. 

No. 15. Arabesque, embossed 1 00 

No. 16. " " gilt edge 125 

i3 



44 HEADQUARTERS S. S. CATALOGUE. 

NEW TESTAMENTS AND PSALMS. 

Small Pica Type. Size, Octavo, 5Kx8X inches. 

No. 35. Cloth, red edges $ 60 

No. 26. Arabesque, embossed 75 

Rca Type. Size, Octavo, 6Kx9 inches. 

No. 30. Arabesque, embossed 1 50 

No. 31. " " giltedge 2 00 

BIBLES. 

Agate Type. With References and Maps. 

Size, 16mo., 4Xx6>^ inches. 

No. 51. Arabesque, embossed 1 20 

No. 52. " *' gilt.edge 150 

Minion Type. With References and Maps. 

Size, 12mo., 5Mx7 inches. 

No. 55. Arabesque, embossed 1 50 

No. 56. " " giltedge 2 00 

No. 68. Turkey Morocco, gilt edge 4 00 

Small Pica Type. With References and Maps. 

Size, Royal Octavo, 7>^xl0 inches. 

No. 61. Arabesque, embossed 3 25 

No. 62. " " giltedge 4 00 

POCKET TESTAMENTS FOR REWARDS. 

300. Diamond Type, 48rao. 2J^x8X inches. Black leather, gilt edges. 20 
205. Diamond Type, 48mo. 2>^x3% inches. Turkey Morocco, protect- 
ed edges 1 00 

210. Ruby Type, 32mo. 3x4 inches. Black Leather, gilt edges and 

clasp 55 

POCKET BIBLES FOR REWARDS. 

225. Pearl Type, 24mo. 33^x5?^ inches. Black Leather, sprinkled 

fidfirGS ^^1 

226. Same as isfo. 225, with gilt edges . . .... ...........[.....[........['. 50 

227. Same as No. 226, with clasp 55 

228. Same as No. 225 with gilt edge and tuck, either Ted or black 

leather 75 

230. Pearl Type, 24mo. 3Kx5X inches. Gilt-edge and side stamp in 

colors 65 

232. Same as No. 230 with rim and clasp 75 

235. Pearl Type, 24mo. 3^^x53^ inches. Flexible Morocco, gilt.edge 

and side . New and artistic designs 1 00 

240. Pearl '^yne, 24mo. 33^x5X inches. Flexible Calf binding, gilt 

edge and side. New and Beautiful designs 1 25 

250. Pearl Type, 24mo. 3^x5 >i inches. Turkey Morocco, gilt edges 

and sides. Very substantially bound 150 



JOHN BURNS, ST. LOUIS. 45 

THE REVISED NEW TESTAMENT. 

Compared Edition. 

The Revised New Testament, the result often years of faithful work by 
the most eminent Biblical scholars of England and America, is now ready 
for the public. Christian people everywhere have anxiously awaited the 
advent of the New Version, and are taking the first opportunity to secure 
a copy of the work. 

Now that public curiosity is somewhat allayed by the appearance of the 
English edition, the universal demand is for an edition that contains the 
Old and New Versions side by side. We have prepared such an edition, in 
clear type, of convenient size, and now offer it to the public at a reasonable 
price. The advantages of having the Old and New Versions together in 
the same volume and on opposite pages are apparent to everyone. All 
thoughtful readers are anxious to compare the two versions, and see what 
changes the revisers have introduced as the result of ten years of labor 
and research. To do this quickly and conveniently on any occasion, a 
Comparative edition is absolutely necessary. 

We publish this edition with every assurance that it will fill a universal 
demand. It not only contains King James' Version and the New Revision 
but is absolutely accurate in every particular. It is gotten up in a manner 
that is both elegant and durable. The price is remarkably low and within 
the reach of all. It is cheaper than many of the American editions that 
contain only the New Version. In short, we have prepared an edition of 
the book suitable for the casual reader, the family, the student, the minis- 
ter, the pulpit, the prayer meeting—for all people inallplaces. 

The book is printed from, clear, new type, on fine, toned paper ; it con- 
tains about 1000 pages ; and will be sold at the following low prices : 

In extra fine cloth, red edges, single copy $1 25 

" " " " five copies 5 00 

In Venetian Morocco, gilt edges, single copy 2 00 

*• " " " five copies 7 50 

REVISED NEW TESTAMENT, 

Nonpariel ISmo. 

Paper cover $ 15 

Cloth, limp, cut flush, red edge 20 

Cloth, boards, red edge 35 

French Morocco, gilt edge 65 

Long Primer 12mo. 

Cloth S 60 

Venetian Morocco, gilt edge - 1 80 

Sent by mail on receipt of price. 

Jl^'Liberal discount to dealers. Churches and Sunday Schools supplied 
on favorable terms. Address 

JOHN BURNS, Publisher and Bookseller, 

717 & 719 Olive Street, St. Louis, Mo. 



4B HEADQUARTERS S. S. CATALOGUE. 




I=K,IOE LIST 



OXFORD SUNDAY SCHOOL TEACHERS' 

'-^i'B I B L E Sir 



"We have no hesitation in saying that, all things considered, the Oxford 
Teachers' Bibles are better for the Sunday School Teacher than any 
other with which we are familiar."— *S't6W(ia^ School Times. 



PEARL 34mo. (Size ix.bVz'slX inches.) 
Nos. 

500. French Morocco, boards 81 50 

501. French Morocco, circuit 1 70 

513. Imitation Levant, Divinity circuit, silk sewed 2 9(J 

510. Turkey Morocco, boards 2 75 

511. Turkey Morocco, limp 2 75 

j|®"Postage lOicents additional on the above. 
PEARI. 34mo. Thin,Paper Edition. (Size 4x5Kxl inches.) 
tm^The smallest Teachers' Bible in the world. 
514x. Imitation Levant, Divinity circuit, leather lined, silk sewed, 

round corners, and band 3 75 

515>^x. Levant Morocco, Divinity circuit, kid lined, silk sewed and 

band 6 30 

fi®=Postage S-cents additional on the above. 



J OIIN B URNS, ST. LO UIS. 47 



RUBY 16mo. (Size 4)^x6KxlK inches.) 

Nos. 

550. French Morocco, boards S2 30 

551. French Morocco, circuit 2 90 

663. Imitation Levant, Divinity circuit, leather lined, silk sewed, and 

band 4 00 

564. As No. 563, with round corners 4 30 

560. Turkey Morocco, boards , 3 15 

561. Turkey Morocco, limp 3 15 

562. Turkey Morocco, circuit 4 20 

565. Levant Morocco, Divinity circuit, kid lined, silk sewed, and 

band 5 00 

jg®=Postage 12 cents additional on the above. 
RUBY 16mo. TJiin Paper Edition. (Size 4}^sGKxl inches.) 

565x. Levant Morocco, Divinity circuit, kid lined, silk sewed, and 

band 7 50 

4®"Postage 9 cents additional on the above. 

MINION 8vo. (Size 5x7Xxl>^ inches.) 

707. Persian Morocco, limp 4 95 

713. Imitation Levant, Divinity circuit, leather lined, silk sewed, 

and"band 5 00 

714. As No. 713, with round comers 5 30 

710. Turkey Morocco, boards 5 CO 

711. Turkey Morocco, limp 5 t>0 

715. Levant Morocco, Divinity circuit, kid lined, silk sewed, and 

band 7 00 

7153^. As No. 715, with round, corners 7 30 

721. Best Levant Morocco, Divinity circuit, kid lined, silk sewed, red 

under gold edges, round corners, and band 11 00 

722. Seal Skin, Divinity circuit, kid lined, best silk sewed, red under 

gold, solid edges, round corners, and band 12 75 

J8®~ Postage 18 cents additional ou the above. 

MINION 8vo. Thin Paper Edition. (Size 5x7Xxl inches.) 

The S. S. Superintendent' s Edition. 

715KX. Levant Morocco, Divinity circuit, kid lined, silk sewed, roimd 

corners 10 50 

721x. Best Levant Morocco, Divinity circuit, kid lined, silk sewed, 

red under gold edges, round' corners, and band 13 75 

i@®=Postage 13 cents additional on the above. 

MINION Small 4to. (Size 7x9%xlX inches.) 

With Wide Margin for MSS. Notes. 

905. Persian Morocco, limp y 00 

911. Turkey Morocco, limp 10 50 



ig®=Any books from the foregoing list can be had with Dennison's Patent 
Index, price $1.25 extra. 



48 ■ HEADQUARTERS S. S. CATALOGUE. 

PICTORIAL FAMILY BIBLES. 

These splendid Royal Quarto Family Bibles are made self-explaining, 
being a complete and concise Library of the Holy Scriptures, from the 
most exhaustive researches. The amount of matter (extra) aside from 
the Bible proper, were it bound in separate volumes, would cost at least 
$20. This matter will be found reliable, exact and clear. Illustrated 
with numerous engravings, which alone cost more than many other 
Bibles in the market. ALL OF OUR BIBLES CONTAIN THE 

PARALLEL NEW TESTAMENT, 

Being the Old and New Versions arranged in Parallel Columns. 

Styles, Prices and Conditions. 

These Bibles are printed with a clear, open and large type from new 
electro plates. The paper is of first-class quality. The contents of each 
will be found distinctly described in the following catalogue. The 
Bibles are lOJi inches wide by 12>^ inches long. The following are the 
styles and prices : 

120 Engravings (16 Full-Page Dore). 1100 Pages. 

No. 1.— Arabesque, Paneled, Gilt Center Stamp, Comb Edges, con- 
taining the Old and New Tsftament, Concordance, 
Psalms in Metre, Lives of the Reformers and Transla- 
tors, Illustrated, Scenes and Events in the Life of Christ, 
Illustrated, Numerous Scriptural Tables, Temple of 
Solomon, Family Record and Marriage Certificate, Col- 
ored Map of Palestine, and a vast number of other in- 
teresting Biblical Articles, without Photograph Cards , .$4 00 

No. 3.— The same Contents as No. 1 ; also containing Bible Dic- 
tionary and History of the Books of the Bible, illustra- 
ed with 47 Full-page Engravings, American Morocco, 
Raised Panel Sides, Gilt Title on Side and Gilt Edges.. . 6 00 

ANTIQUE TYPE, ENTIRELY NEW. 
CKUDEN'S CONCOKDANCE.— Seven Splendid New I^ithograph 

Maps of the Holy Land. 
Nearly 8000 Engravings (40 Full-Page Dore). Over 1600 Pages. 
Beautiful Chromo-liltliograplis of Botany and Zoology. The Para- 
bles of our L.ord, Illustrated with 10 Full-page Engravings. 
Four Superb Chromatic Plates Descriptive of the Tabernacle, 
Jewish Worship, etc. Cities of the Bible, Beautifully Illus- 
trated, History of the Books of the Bible, Illustrated, Scenes 
and Events in the Life of our Saviour, Lives of the Apostles and 
Evangelists. CONTAINING 163 FEATURES. 
We have just added to our Bibles, at an immense expense, the celebrat- 
ed and only complete Concordance of the Bible, the life-work of Alex- 
ander Cruden. It contains every word found in the largest editions. 
All the following styles contain this incomparable feature: 
No. 5.— American Morocco, Massive Raised Panel, Gilt Center 

Stamp on the Side, Comb Edges »8 OO 

No. 6.— Same Bible, with Gilt Edges 9 ,50 

The following contain, in addition, the beautiful Parable Plates MAG- 
NIFICENTLY ILLUMINATED IN COLORS: 
No. 8.— French Morocco, Antique, New Raised Panel, Gilt Center 

Stamp, Gilt Edges »13 00 

No. 9.— -French Morocco, New Raised Panel, Beautifully Orna- 
mented, with Full Gilt Sides, Gilt Edges 13 00 



JOHN BURNS PUBLISHING CO., ST. LOUIS. 49 

New Royal Bible-Large Type. 

This Bible is printed from one of the finest sets of electro plates ever 
made. They were finished at a great expense, and fill a vacancy long 
felt for a medium grade Bible with a clear readable type. It is printed on 
a handsome toned paper. The binding is of the most durable and at- 
tractive character, and is a specimen of the finest artistic workmanship. 
It contains 176 features, with the addition of the Photographic Views, 
etc., of the Holy Land taken for the Palestine Exploration Fund (75 En- 
gravings), and also the magnificently illuminated Parable Plates in 
colors . 

Eleven Elegant NfevT Colored Maps, Illustrating the Geography 
and Topography of the Holy Lands, 

15 Full-Page Steel Line and 30 other Fine Engravings. 

No. 10.— French Morocco, New Raised Panel Full Gilt Sides and 

Back, Gilt Edges, Squares Rolled with Gold « 1 6 00 



NEW CROWN BIBLE. 

Over 2000 Pages. 

All the Features, 5306; 3500 Illustrations; 35 Full-Page Steel 
Engravings ; Beautiful Chromo-L,ithographs of Botany and 
Zoology; Eleven Elegant New Colored Maps, Illus- 
trating the Geography and topography of 
the Holy Lands. 
Four Superb Colored Pla^s l>escriptive of the Tabernacle, 
Jewish Worship, Etc. 
The new Crown Bible is printed from splended electro plates, large pica 
type— a larger size than can be obtained in any other Subscription Bible. 
It is on extra fine toned ^aper, sized and calendered. The binding is the 
finest specimen of artistic workmanship ever executed in this country, 
and it is, beyond all comparison, superiorto any other Bible in the market. 
It contains 2000 pages (500 more than any other Subscription Bible) and 
has 2500 engravings (25 of them fine full-page steel line engravings). 

No. 13.— Genuine Turkey Morocco, Massive Cushian Bevel, Lon- 
don Antique, with Title on Side in Gold, Elegant and 

Beautiful in Design and Finish. .S30 00 

Either of these Bibles with an extra fine Clasp. $1.00 additional; with 
two Clasps, $2.00 additional. 
For samples of the leather used and the styles and designs of the bind- 
ings of the above, also specimens of the paper, illustrations and letter- 
press of the Bible and descriptive collateral matter, we would respectfully 
refer you to our elegant Prospectus Book, prices and terms for which will 
be furnished on application. We want an agent in every town and 
county, and will give very liberal terms and discounts to any one who 
will engage to make a thorough canvass. Should you be otherwise oc- 
cupied and unable to take an agency, please refer us to some energetic 
friend who desires a pleasant and profitable employment. Full particu- 
lars made known on application. 
Address, 

JOHN BURNS PUBLISHING CO., 

717 & 719 Olive Street, ST. liOUIS, MO. 



76 JOHN BUBNS* CATALOGUK 



NEW PUBLICATIONS. 



BUTLER, MARIE RADCLiFFE. 

Prose and Poetry of this gifted writer. Elegantly printed and 
bound in cloth, Gilt Edges , 8 2 50 

CASKEY, THOS. W. 

Caskey's Book. Lectures on great subjects, selected from the 
numerous efforts of that powerful orator and noble veteran of the 
cross, Thos. W, Caskey. Edited by Chaplain G, G. Mullins, U. S. 
A., with a brief Biographical Sketch and Steel Engraving, 

One handsome volume, Cloth 1 50 

Sheep or Library Style 2 GO 

Half Morocco, Gilt 2 50 

Christian Eva.ngelist, St. Louis.— C&skey is a noted Christian 
minister of Texas, and ranks among the ablest preachers of the 
South. He seems to have been given to study and literary work 
for several years and in this volume gives to the public his bril- 
liant and original lectures, as well as several of his sermons. 

There is a vein of humor above the ordinary. The book seems to be 
a well balanced one. Its purposes are carried through with vigor, 
and it is altogether very readable in its sentiments and language. 

It is diflacult to arrange a series of lectures that will be of interest 
to more than a small class of readers. As a whole, they rarely 
appeal to the literary curiosity of the general public. But Caskey 
has succeeded beyond the usual point, by presenting the few new 
thoughts of his faith and doctrine, in a setting of general and 
accepted truth, enlivened by a somewhat original phraseology. 
There is no doubt about the book having been in good hands, in 
its editing— Chaplain Mullins, of St. Louis. 

Christian Standard, Cincinnati, O.—lt is well that he has put in 
this form his best thoughts, which will be read with interest and 
edification by the many who know him, and also by many that 
have only heard of him as an able and original expounder of the 
truth. The style of his addresses is striking and his points are 
made to stand out very prominently ; and the flashes of humor 
every now and then coming to the surface, will hold the attention 



JOHN B URNS' CATALOG UE. 77 



of ordinarily indifferent readers. He deals in short cnts a good 
deal in his arguments, and draws his conclusions with full assur- 
ance of faith. 
Atlantic Missionary.— Caskey's Book is unique, rugged and spicy. 
It is strongly logical, very instructive and highly entertaining. 
The author has been called a "giant; " his book is the son of a 
giant Caskey's book will live and furnish many a seed thought, 
especially to young ministers. We do not find ourselves always in 
accord with his reasoning but we are charmed by his honesty and 
originality. 

ERRETT, ISAAC 

Evenings with the Bible. Vol. I. Old Testament Studies. Edi- 
torials that have appeared in Christian Standard being specimens 
of Bible readings and meditations, such as may encourage a 
devotional study of the Scriptures. They are not intended to be 
either critical or controversial, to combat theological errors, or to 
deal with the doubts created by the materialistic school of scien- 
tists; but to encourage the believer to such a study of the Bible 
as will feed his soul and will bring him into closer fellowship 
with God, Cloth, 12 mo., 851 pages 1 50 

KELLEY AND BRADEN DEBATE. 

PubUc discussion of the issues between the reorganized Church 
of Jesus Christ of Latter Day Saints and The Church of Christ 
(Disciples), held in Kirtland, Ohio. 

Octavo, 396 pages, cloth 2 00 

Stout Pamphlet Covers 1 25 

MARRIAGE CERTIFICATES. 

On fine white bristol card board ; beautiful designs and elegant en- 
gravings, making them rich and attractive. The prices have been 
reduced, so as to make them the Cheapest and Best. Send for 
illustrated price list. 

OVERSTREET, A. M. 

Bevelation Read, or. An Exposition of the Apocalypse of John. 
The peculiarities of this prophecy make it an intensely fascinating 
study . Some of the applications of prophecy show greatingenuity 
and a knowledge of history, both of which are necessary in a work 
of this nature. The reader learns many facts of history, which in 
themselves are valuable. It deals with a subject than which 
nothing can excite more interest in the studious Christian, and 
offers for reading some fine original thoughts. Cloth, 12 mo l .50 



78 JOHN BURNS' CATALOGUE. 



I have read it with pleasure and profit, and without hesitation pro- 
nounce it the most satisfactory exposition of the Apocalypse that 
has fallen under my observation. The principle on which the 
exposition turns is entirely new, and cannot fail, we think, to strike 
the thoughtful reader. The history of the church in seven suc- 
cessive periods is three times represented, and the similarity of 
corresponding divisions is this three-fold representation yields 
apparent vindication of the probable correctness of the explana- 
tion. The reader may not, perhaps, endorse all the minor details 
presented in the working out of this general plan, but he will be 
apt to feel the force of the whole exposition as due mainly to the 
consistency and harmony of the correlated parts. Whatever may 
be his final view as to the degree of accuracy attaching to the ex- 
planation given, of one thing we feel quite sure, and that is, that 
he will not regret the payment of one dollar for this little work. 
The gifted writer deserves ample encouragement from an appre- 
ciative reading public— Pbof. I. B. Gkubbs, Lexington, Ky. 

PAINTER, J. H. 

The Iowa Pulpit, of the Church of Christ. Its aim and work. 
Containing a statement of the principles of our movement, with 
its history in Iowa, with sermons, biographical sketches and en- 
gravings of N. A. McConnell, G. T. Carpenter, F. Walden, D. R. 
Dungan, J. K. Cornell, J. H. Painter, G. L. Brokaw, R. E. Swartz, 
J. N. Smith, F. M. Kirkham, H. A. Northcutt, H. U. Dale, D. R. 
Lucas, Allen Hickey, C. Blanchard, L. C. Wilson, E. L. Poston, J, 
A. Walters, R. H. Johnson, J. Mad. Williams, J. B. Vawter. 

The work makes a very handsome volume and sold at the follow- 
ing low prices : 

English Cloth , 2 00 

Half Morocco 8 00 

Agents wanted everywhere. 

Standard Cliuroh Register and Kecord. With Index Register 
for Membership ; Register for Elders, Deacons, Ministers, Clerks, 
Trustees, Baptisms, Marriages and Deaths; Financial Reports, 
etc , etc. The most perfect register known to the trade. Size 9x12 
inches, page8236 3 50 



JOHN BURNS' CATALOGVE. 79 



To ^aperinteiident^ and f. $, Teachei'^. 

The warm welcome which the Eclectic Lesson Commentary for 1884 has 
received, encourages the publishers to continue it for 1885. 

The hook will be a great improvement on that of 1884. Bro. Monser is 
a wide and careful reader, a deep thinker, and an accurate writer ; and 
he has spared no pains nor expense in searching for, and obtaining the 
very best material the world affords. 

Remember this book is not the result of one mind, but Eclectic— & collec- 
tion of the best thoughts of the great Bible Students of the world. 

The author is a regular "book- worm" and has culled the best 
thoughts of the best minds, condensed and woven them together in a 
clear and connected form — giving the teacher the advantage of large ex- 
perience, wide research and extensive reading— a store-house of gem 
thoughts on the lessons ; so that no teacher need go before his class un- 
prepared for the responsible duties assigned him. 

The book will be greatly improved in many ways. 

Ist More time has been given to its preparation, 

2d. A wider range of authors has been consulted. 

3d. New features have been added. 

I. Hints to Primary Teachers. Suggestions are here given how to 
make the lesson interesting to the little folks. 

II. Practical Tliouglits. The lessons for all are here presented to 
enable teachers to stamp the truths on the scholars' minds and carry 
conviction to their hearts. 

III. Questions. Designed to help teachers draw out from the scholars 
their knowledge and conception of the lesson. 

It is believed that with those changes, we shall issue the most desirable 
and very valuable help to the study of the International Sunday School 
Lessons for 1885, that shall be offered. 

Examine the book carefully, and we feel confident that you will not 
be without it for many times its price. 

A Bold Stroke. While the usual price for such a book is Sl.25, after 
careful consultation we have concluded to make an experiment and 
offer the work at the following extremely low rates, viz : 

Single copy, by mail $ 1 OO 

Per dozen, by express 9 00 

Per dozen, by mail 10 00 

The above prices are based on the sale of Ten Thousand Copies. 

The question as to price is left with the friends of the enterprise. 

So confident are we that a want has been supplied that we have 
assumed this heavy risk. 

Your co-operation in securing as extensive a sale as possible is earn> 
estly desired. 



80 JOHN BURNS' CATALOGUE. 



For some time we have had many inquiries for a Lesson Book for 
scholars; something easier and more simple than the Lesson Commen- 
tary, something suited to the understanding of children. 

The publishers, after surveying the field, have secured the services of 
Bro. J. H. Hardin, whose long experience in the Sunday School work, his 
ability, aptness and competency in this line make him peculiarly fitted 
for this task. He has drawn largely from our best writers, and the exper- 
ience of our most successful Sunday School workers, and we now offer as 
the result of his labors 

The Scholar's Eclectic S. S. Lesson Book, 

KOR. 1885. 

This Lesson Book is intended for the Primary and Intermediate classes. 
It contains the lesson text with notes, comments and illustrative applica- 
tions, together with questions and answers, graded to the capacity of the 
children. 

Teachers of Primary and Intermediate classes will find a great help in 
*his book. We believe that after a careful examination you will pro- 
nounce it the best Scholar's Help published. 

By all means examine it before making your order for supplies for 1885. 

EARNEST S. S. WORKERS 

Will recognize that these books are practical steps in the direc- 
tion of securing home study of the lessons by both teachers 
and scholars. 

There is a general complaint among Teachers that "I cannot get the 
scholars to study their lessons." This Scholars Lesson Book it is believed 
will go far toward solving that question. We submit it to your careful 
attention and trial. 

KOR PRESENTS. 

These books will make very appropriate Christmas and New Year's 
presents to Teachers and Scholars from Schools, Teachers, Scholars or 
Parents. 

Superintendents and teachers desiring to examine these books will 
please send in their orders soon. Books will be ready November 1st, 1884. 

We cannot send a representative to every school to present the 
claims and merits of these works, so we depend on our friends who are 
anxious to have a better and more efficient literature to give us their 
hearty support in securing as extensive sales as possible. 



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